This article proposes an integrative model of wise behavior in real life. While current research findings depend considerably on how wisdom is conceptualized and measured, there are strong conceptual ...commonalities across psychological wisdom models. The proposed model integrates the components of several existing models into a dynamic framework explaining wise behavior. The article first specifies which real-life situations require wisdom and discusses characteristics of wise behavior. The core proposition of the model is that in challenging real-life situations, noncognitive wisdom components (an exploratory orientation, concern for others, and emotion regulation) moderate the effect of cognitive components (knowledge, metacognitive capacities, and self-reflection) on wise behavior. The model can explain the situation specificity of wisdom and the commonalities and differences between personal and general wisdom. Empirically, it accounts for the considerable variation in correlations among wisdom measures and between wisdom measures and other variables. The model has implications for the design of wisdom-fostering interventions and new wisdom measures.
Narrowing the debate about the meaning of wisdom requires two different understandings of wisdom. (a) As action or behaviour, wisdom refers to well-motivated actors achieving an altruistic outcome by ...creatively and successfully solving problems. (b) As a psychological trait, wisdom refers to a global psychological quality that engages intellectual ability, prior knowledge and experience in a way that integrates virtue and wit, and is acquired through life experience and continued practice. Thus, we propose a two-dimensional theory of wisdom that integrates virtue and wit. Wisdom can be further divided into “humane wisdom” and “natural wisdom” according to the types of capability required. At the same time, we propose that wisdom classification should integrate the views of Sternberg and Wang and be divided into three types: domain-specific wisdom, domain-general wisdom, and omniscient/ overall wisdom. We then discuss three pressing questions about wisdom, and consider five issues important to the future of wisdom research in psychology.
Wisdom is a field of growing interest both inside and outside academic psychology, and researchers are increasingly interested in using measures of wisdom in their work. However, wisdom is a highly ...complex construct, and its various operationalizations are based on quite different definitions. Which measure a researcher chooses for a particular research project may have a strong influence on the results. This study compares four well-established measures of wisdom-the Self-Assessed Wisdom Scale (Webster, 2003, 2007), the Three-Dimensional Wisdom Scale (Ardelt, 2003), the Adult Self-Transcendence Inventory (Levenson et al., 2005), and the Berlin Wisdom Paradigm (Baltes and Smith, 1990; Baltes and Staudinger, 2000)-with respect to content, reliability, factorial structure, and construct validity (relationships to wisdom nomination, interview-based wisdom ratings, and correlates of wisdom). The sample consisted of 47 wisdom nominees and 123 control participants. While none of the measures performed "better" than the others by absolute standards, recommendations are given for researchers to select the most suitable measure for their substantive interests. In addition, a "Brief Wisdom Screening Scale" is introduced that contains those 20 items from the three self-report scales that were most highly correlated with the common factor across the scales.
We undertook a short-term longitudinal study to test whether a set of methods common to current theories of wisdom transmission can foster wisdom in students in a measurable way. The ...three-dimensional wisdom scale (3D-WS) was administered to 131 students in five wisdom-promoting introductory philosophy courses and 176 students in seven introductory philosophy and psychology control courses at the beginning and end of the semester. The experimental group was divided in two (“Wisdom 1” and “Wisdom 2”), and each was taught a distinct curriculum consistent with theories of wisdom education. Results of repeated measures MANOVA showed that over the course of the semester average 3D-WS scores decreased in the control classes, stayed the same in the Wisdom 1 classes, and increased in the Wisdom 2 classes. To our knowledge, this is the first time that a wisdom curriculum has been demonstrated to increase wisdom in a traditional higher education setting.
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•Wisdom can be conceived as a strength to be cultivated.•Prior studies measuring wisdom growth in the classroom have produced null results.•Methods in the literature for fostering wisdom can be applied in the classroom.•Declining scores in control groups show that a null result can still mean progress.•One experimental group showed a null result and one showed an increase in wisdom.
Abstract
This conceptual paper explores the role that wisdom plays in social work. In the literature, this topic is primarily discussed in terms of ‘Practice Wisdom’, a kind of implicit and ...intuitive-based body of knowledge that is acquired through practice experience. After reviewing some formulations of it, we argue that practice wisdom faces a number of difficulties and is a misguided approach. To replace it, we propose a novel framework called ‘Practitioner Wisdom’, which emphasises that the proper subject of wisdom is not some sub-personal construct like a body of knowledge or a set of skills but the social work practitioner. Drawing from virtue theory in philosophy, we theorise that being a wise practitioner is a matter of acquiring and cultivating a character that is constituted by the relevant social work virtues and values. We conclude by discussing some benefits of practitioner wisdom, including how it can be taught to social work students and entrants, and suggest some future areas of research.
Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account ...of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom (phronesis). Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers have in mind when they discuss practical wisdom? I argue that they are not. Contemporary measures of wisdom and its components may pick out some necessary prerequisites of practical wisdom, but they do not measure a philosophically plausible practical wisdom or its components. After explaining the argument and defending it against objections, I consider its implications. Should wisdom scientists ignore the philosophical conception of practical wisdom in favor of other conceptions, revise their methods to try to measure it, or continue the interdisciplinary study of practical wisdom without expecting to measure it? I make a preliminary argument for the third option.
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