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.     

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.     

Profiles of wisdom among emerging adults: Associations with empathy,gratitude, and forgiveness

The objective of this cross-sectional study was to examine multidimensional profiles of wisdom among emerging adults. We expected individuals who displayed deeper perspective across multiple dimensions of wisdom to also report greatest adjustment in reports of empathy, gratitude, and forgiveness. Two hundred and sixty-three undergraduate students reported dispositional empathy, gratitude, and forgiveness. Participants also responded to situational vignettes concerning gratitude and forgiveness. Wisdom was measured by coding written advice to hypothetical dilemmas. Cluster analyses supported four wisdom profiles: ‘Procedure-Focused,’ emphasizing methods for addressing challenges; ‘Fact-Focused,’ accentuating factual knowledge; ‘Shallow Perspective,’ showing less perspective across all dimensions; and ‘Deep Perspective,’ showing greater perspective across all dimensions. Participants in the ‘Shallow Perspective’ profile reported less empathy than those in the ‘Deep Perspective’ and ‘Procedure-Focused’ profiles. There were no differences in gratitude and forgiveness across clusters. Results suggest that emerging adults who have more fully developed perspectives about life challenges show greater interpersonal strengths.     

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。     

智慧测量三十年:两种测量范式及新发展

准确且高效地测量智慧是智慧研究的基石。自柏林智慧模式于1990年首创智慧测量法后,围绕如何测量智慧形成两种测量范式:最佳行为测量取向和典型行为测量取向。文中综述了两种测量范式的新发展、优势和不足。未来宜重点测量“德才一体”的综合心理素质和借助这一素质创造出的产品; 兼顾自我报告、行为观察和认知神经科学的方法测量智慧。     

Race, Kinds and Ontological Commitments: Issues for Social Policy Clarification

abstract   This article attempts to illustrate the continuing need to pay attention to ontological issues connected with the conduct of empirical research and subsequent policy making. Failure to do so leads to the conflation of social constructions with ideas about the thesis of an independent reality. Such category mistakes often lead to dilemmas in which culturally sensitive constructs may, on the one hand, be worthy of study because they do tell us how socially constructed categories do predict social phenomena; but, on the other hand, such constructs may illustrate an unwillingness on the part of the research community to recognize the objective nature of such constructs. Some recommendations are suggested for addressing the social policy consequences of these dilemmas.     

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。     

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.     

智慧与幸福感的关系：基于多元幸福取向的视角

智慧与幸福是人类的普遍追求。智慧与自我实现幸福感(eudaimonia well-being)正相关得到研究者的普遍认同。智慧与享乐主义幸福感(hedonia well-being)是何种关系, 仍在争论中。从智慧发展的角度, 学者提出了积极人格发展观和发展历程观, 对智慧与幸福感的关系进行更深入的理论探讨。结合中国文化及智慧和幸福感的研究进展, 提出发展水平观：随着智慧发展水平不断提高, 个体幸福感的来源、持续时间以及对身心健康的影响存在差异。未来宜重点解决两个问题：(1)选择和编制适宜的智慧和幸福感测量工具; (2)澄清智慧与幸福感的因果关系。     

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.     

智慧推理：概念、测量、影响因素及展望

智慧推理源于新皮亚杰主义与柏林智慧模式的研究。研究者进一步整合其内涵,不断推进与革新测量方法。年龄、文化与情境是影响智慧推理的主要因素。未来研究重点应包括考察物慧中的智慧推理内涵,开发“面对面”式的测量方法,探究智慧推理的脑神经机制并比较其与一般抽象推理的不同。     

Plumbing the Depths: A Recovery of Natural Law and Natural Wisdom in the Context of Debates about Evolutionary Purpose

I argue that the theological traditions of natural law and wisdom offer helpful meeting points in discussions about evolutionary “purpose” and contingency in relation to theological purpose, and serve to form the basis for a theology of nature. Natural law offers a way of describing the ordered action of God toward complexity in a contingent world without using the language of either “design” or “progress.” The theological tradition of wisdom as implicit in the natural world, learned in the human community, and received as gift of grace offers a further means of interconnecting biological reality with spiritual experience, while retaining distinctions. Wisdom and natural law intersect inasmuch as natural law is participation in Eternal Wisdom, although the latter makes sense only from the prior perspective of faith.     

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.     

Self-Reported Wisdom and Happiness: An Empirical Investigation

Possible tensions between wisdom and happiness have been extensively debated in philosophy. Some regard wisdom as the ??supreme part of happiness??, whereas other think that a more accurate and wiser view on reality might reduce happiness. Analyzing a Dutch internet survey of 7037 respondents, we discovered that wisdom and happiness were modestly positively related. Wisdom, measured with the Three-Dimensional Wisdom Scale (3D-WS), explained 9.2% of the variation in hedonic happiness. The correlation with the reflective dimension of wisdom was the strongest. In addition, wisdom was more important for happiness among adults with only an elementary education. Our results suggest that happiness and wisdom do not conflict.     

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。     

论自省

自省具有双重源头:道德感情--或道德志向--和道德智慧.因此,一个人要做到经常且深刻的自省,一方面,必须提高自己的道德认识和道德智慧,树立诸如"美德乃是每个人获得幸福的必要条件"的道德信念;另一方面,必须扩充和强大"做一个有美德的人"的道德欲望、道德感情和道德志向,立志做一个君子、仁人乃至圣人.     

We‐ness and the Cultivation of Wisdom in Couple Therapy

Wisdom has played a key role in the attempt to understand the positive nature of human behavior since the time of Aristotle. In the past decade, psychology and related fields have experienced an expanding interest in the empirical and theoretical pursuit of wisdom. The relational dimension of wisdom has received less attention, although it may be viewed as embedded in the practice of all couple therapists. This article integrates previous work on resilience and positive functioning in committed partnerships and proposes relational wisdom to be a master virtue of relationship development, one that can be cultivated across the lifespan of the partnership. The aspects of relational wisdom such as self‐reflection, attunement to self and other, balancing conflicting partner aims, the interpretation of rules and principles in light of the uniqueness of each situation and the capacity to learn from experience point to couples therapy as an ideal context for such skill building. Wisdom is built through dialog and the resulting individual and couple stories can serve as touchstones to what is most precious and vital in the relationship as well as guides for action through challenges and conflict. A clinical case is described to illustrate selected aspects of relational wisdom and implications for therapeutic practice.     

Mental Attention, Consciousness, and the Progressive Emergence of Wisdom

I discuss the mental–attentional mechanisms of consciousness, meditation, and the emergence of wisdom. A developmental (neoPiagetian), dynamic flash-light model of mental attention is used. I model the initial stages of consciousness in infancy, showing that the growth of consciousness is influenced by the number of schemes that attention can coordinate. I discuss ordinary consciousness in adults and the stages/levels of adult development in consciousness. Wisdom is defined as an expectable but often missed outcome of adult development. To accelerate access to wisdom, two complementary paths are mentioned: a natural life-experience path and a meditation path. Maturational organismic factors and the role of mental attentional mechanisms in these two paths are discussed, and a constructivist neuropsychological model of what happens in the brain during meditation, and in higher consciousness, is sketched. Processes involved in higher stages of consciousness are then examined from this perspective.     

Learning about wisdom from Lehrer

The paper discusses Lehrer??s pioneering approach to the topic of wisdom. His pithy proposal, that wisdom is preference of merit justified by an evaluation system and undefeated by error, fits well within the grand philosophical tradition of thinking about wisdom, offering a very clear and original formulation of its target. The first part of the paper puts it on a map of philosophical options concerning wisdom (anthropo-, theo- and cosmo-centric ones) and then raises questions about it: does preference have to motivate, what is the relation between factual and evaluative knowledge in the evaluation system, and how is the objectivity of merit secured? The second part briefly develops an alternative proposal inspired by Lehrer??s work. It is a two-level picture. Wisdom combines the virtues of the first-order production of decision and action (reliability and practical validity) with second-order reflective endorsement of the first-order picture. The first-order production yields phronesis-generated action-guiding desires which constitute practical wisdom in the narrow sense, and the second level the more refined and sophisticated wisdom of philosophers and their kin.     

Wisdom and Psychosocial Functioning in Later Life

We investigated the connection between wisdom‐related performance, personality, and generativity to further the understanding of how they are interrelated. Our sample consisted of 163 men and women 68–77 years of age, mostly White, and predominantly middle class. Wisdom was assessed with the performance‐based Berlin Wisdom Paradigm, with the remaining measures being mostly self‐report. As hypothesized, on the zero‐order level, wisdom‐related performance (WRP) was positively associated with (a) growth, a personality component indexed by Openness to Experience, psychological mindedness, and a sense of well‐being derived from growth, purpose in life, and autonomy; (b) adjustment, a personality component associated with life satisfaction, high levels of Agreeableness and Conscientiousness, low Neuroticism, a sense of well‐being derived from positive relations with others, self‐acceptance, and environmental mastery; and (c) a generative concern for the welfare of others. Latent path analysis indicated that the bivariate associations between adjustment and wisdom and between generativity and wisdom were mediated by growth. Wise individuals are characterized by their ability to balance different personal strengths and interests, an integration that occurs, however, within the context of a dominant personality style marked by the pursuit of maturity through personal growth.