Sadder but wiser: Emotional reactions and wisdom in a simulated suicide intervention

Scholars within the Berlin paradigm have analysed participants' responses to a hypothetical vignette about a friend's suicide ideation. However, no study has yet focused on participants' emotional reactions to this scenario, an important aspect of wisdom performance. We conducted a Thin‐Slice Wisdom study where participants were asked to give advice to a hypothetical friend contemplating suicide. We analysed their emotional profiles using facial expression analysis software (FACET2.1 and FACEREADER7.1). Participants' verbal responses were also transcribed and then scored by 10 raters using the Berlin criteria. Results revealed that the sadder the participants felt, the wiser their performance. Wiser participants may have been better at exploring this sad, but true, existential human dilemma.     

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.     

都市人智慧隐含理论的初步调查

本研究对上海市高校教师及其他成年市民的智慧隐含理论进行调查,经筛选获得40项智慧特征并对其进行非度量多维标度分析,鉴别出三个双极维度,分别解释为六个因子：超脱谦和的处世风格、杰出的认知能力、出色的人际互动能力、丰富的知识与经验、非凡的自知和自控能力、良好的性格特质。本文就中国人与西方人的智慧隐含理论进行跨文化比较分析。     

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。     

Wisdom

What is it that makes someone wise, or one person wiser than another? I argue that wisdom consists in knowledge of how to live well, and that this knowledge of how to live well is constituted by various further kinds of knowledge. One concern for this view is that knowledge is not needed for wisdom but rather some state short of knowledge, such as having rational or justified beliefs about various topics. Another concern is that the emphasis on knowing how to live well fails to do justice to the ancient tradition of ‘theoretical wisdom’. I address both of these concerns in filling out the account.     

Fifty Shades of Grace: The Crafting of Sexual Wisdom

Abstract

Each of us has lived sexual experience that gives us embodied knowledge. This embodied knowledge is a primary source for the creation of practical sexual wisdom. We learn by doing, bumping up against others and mining the consequences to create a personal ethic. Grace accompanies us along the way. In this article a model of sexual-spiritual integration is proposed in which embodied knowledge is in critical-liminal conversation with other sources of knowledge to create practical sexual wisdom in a poetic and phronetic process. Such integration is an example of the moral creativity of the human being and derives from the function of sexuality in the person, the story-telling tendency of the brain to create identity, and the narrative intelligibility of human life. Implications for theological education (providing safe space, information, and invitations to critical and liminal reflection) are briefly discussed before particular graces (desire, vulnerability, honesty and wrestling) are explored and illustrated by stories and poems.     

The effects of a wisdom intervention in a Christian congregation*

Psychological research on the topic of wisdom is limited in its incorporation of religion and spirituality. This gap in psychological literature may serve to limit a thorough understanding of wisdom. Positive psychology may allow for some rapprochement in wisdom and spirituality. In collaboration with leaders of a local Friends (Quaker) congregation, two studies investigated the effects of a spiritually informed wisdom intervention delivered in the context of a faith community. Participants for Study 1 consisted of 27 young adults (24 completed both the pre and post questionnaire) and a comparison group consisting of 32 young adults. The intervention was designed to increase participants’ abilities in cognitive, affective and moral domains. Significant group by time interaction effects were found among measurements of practical wisdom, post-formal thinking and subjective well-being, with those in the experimental group showing changes in the expected direction. Study 2 involved qualitative analyses of interviews with 15 of the wisdom participants regarding their changing views of wisdom. Themes emerging from the interviews included a multiple-perspectives view of wisdom, the relational nature of learning wisdom, the importance of taking a reflective perspective, and congruence between what one knows and how one lives. Implications for studying wisdom alongside religion and spirituality are considered.     

整合智慧量表的编制及信效度检验

基于智慧的德才一体理论,编制包含良好品德和聪明才智二因子的整合智慧量表,以方便取样抽取中国大陆892名青年,检验其信效度。总量表的Cronbach's α和组合信度分别为0.89和0.94。四周后重测信度为0.85。验证性因素分析发现,量表的结构效度良好,CFI=0.91,IFI=0.91,TLI=0.90,RMSEA=0.07,SRMR=0.08,也具有良好的聚合效度和区分效度。与自我评估智慧量表、三维智慧量表、开放性和心理幸福感的相关分别为0.79、0.36、0.32和0.46,与生活满意度的相关不显著(p>0.05)。这说明整合智慧量表具有良好的信效度,是测量中国青年智慧的有效工具。     

伦理智慧视野中的企业竞争与企业社会责任

在市场经济发展中,应树立正确的竞争意识,避免导致企业灾难的恶性竞争。企业应在有合作的竞争中,在追求“内在利益”的经营中实现“双赢”。唤起企业的社会责任是企业伦理建设的重要内容。伦理智慧在企业竞争中,在追求"内在利益"中,在承担社会责任中表现出来。     

Perceptions of wisdom: What is it and who has it?

One hundred fifty-five men and 233 women, aged 20 to 79 years, were asked to name both the most wise and the most interpersonally wise persons they knew personally and to give the age and sex of each. Participants were also asked for the areas in which their nominees were particularly wise. Overall, men and women responded similarly. The subjects tended to nominate individuals who were older than they were; the difference between their own age and their nominees' age decreased with increasing age. Subjects nominated males more often than females as wise and this tendency increased with the subjects' age. With the exception of older women, participants nominated females more often than males as interpersonally wise. When asked to report the areas in which their wise nominees were particularly wise, subjects tended to mention specific skill areas (e.g., business or science) for male nominees and interpersonal skill areas for female nominees.Please note that Nancy W. Denney is deceased.