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... Second, it is very clear that individuals have fairly clear implicit ideas of what wisdom is (see Bluck & Glück, 2005). To the extent that those ideas tap aspects of wisdom reflecting sophia or self-transcendent properties, individuals may have been using a somewhat different yardstick as to what constitutes successful aging. ...
... A wisdom-based model of intervention proposed by B. G. Knight and Laidlaw (2009) attempted to translate the Berlin wisdom paradigm as "expertise in the conduct and meaning of life" (Baltes & Staudinger, 2000, p. 124) into therapeutic practice. Capitalizing on the popular, but inaccurate, idea that wisdom increases with age (Bluck & Glück, 2005), wisdom enhancement is an appealing goal in which one draws on life experiences to help one age well. Most studies have found little correlation between age and wisdom (Baltes & Staudinger, 2000;Jordan, 2005; but see Ardelt, 2011). ...
... Baltes and Staudinger (2000) defined wisdom as an expert knowledge system concerning the fundamental pragmatics of life, which include knowledge and judgment about the meaning of life and humankind's progression toward excellence while attending to personal and collective well-being. This definition has been expanded upon by other scholars to include more specific characteristics, including intellectual humility, recognition of uncertainty and change, consideration and integration of different perspectives, self-regulation, altruism and moral maturity, openness and tolerance, concern for others, reflective attitude, cognitive ability, insight, and real-world skills (Sternberg, 1998(Sternberg, , 2019(Sternberg, , 2024Bluck and Glück, 2005;Grossman, 2017;Karami et al., 2020). A comprehensive review of wisdom research is beyond the scope of this article (see Sternberg and Glück, 2021, for a review). ...
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Courage is one of the most significant psychological constructs for society, but not one of the most frequently studied. This paper presents a process model of courage consisting of decision-based pathways by which one comes to enact a courageous action. We argue the process of courage begins with a trigger involving an actor(s) and a situation(s). The actor(s) then engage(s) in four key assessments concerning (a) immediacy of the situation, (b) meaningfulness, value, and relevance to the actor, (c) adequacy of efficacy to act, and (d) decision to act with courage. The central component of this process entails an approach-avoidance conflict involving assessments of perceived risks and potential noble outcomes of acting with courage. The decision to act may result in courageous actions assuming it satisfies the four elements: intentionality, objective and substantial risk, a noble purpose, and meaning in time and place. Courageous actions have consequences. Finally, the consequences shape the actors’ experience, which feeds into the trigger, closing the loop. Potential moderators of the courage process as well as potential tests of the model have been discussed.
... Autobiographical reflections of wise older people have suggested that life challenges (e.g., illness, serious situational crises) are fertile contexts for the development of wisdom (Ardelt, 2005;Bluck & Glück, 2005). Dealing effectively with these challenges and obstacles has the potential to test individuals' beliefs and expand their outlook . ...
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While wisdom remains an uncommon trait, it has been sought after by humanity since ancient times. Numerous studies have identified various factors associated with wisdom; however, the collective performance of these correlates and their predictive capabilities remain inadequately explored. This study delved into the predictive potency of frequently recognized correlates of wisdom, encompassing intelligence, personality traits, emotional intelligence, and negative life experiences. The assessment tools employed for measuring wisdom included the self-reported 3D-Wisdom Scale and Wisdom Related Performance (WRP). The study involved the participation of a cohort of 70 older adults aged between 60 and 80 years. Collectively, the assortment of considered factors accounted for a substantial 66% of the variance in WRP. A more in-depth hierarchical analysis revealed that intelligence made the most significant unique and shared contribution, followed by negative life experiences, to the prediction of WRP. Interestingly, when it comes to 3D Wisdom, openness emerged as the sole robust correlate.
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هدفت هذه الدراسة التعرف إلى مستوى الحكمة لدى المستشارين بمراكز الإرشاد الأسري في حافظة الأحساء، والكشف عن الفروق في الحكمة وفقاً لمتغيِّرات (النوع، والعمر، وسنوات الخبرة). وتكوَّنت عينة الدراسة من جميع المستشارين والمستشارات البالغ عددهم (120) مستشارًا ومستشارة، تمَّ اختيارهم بالطريقة القصدية من مراكز الإرشاد الأسري في محافظة الأحساء. واستخدام مقياس الحكمة إعداد (الشهري، 2020)، وكشف نتائج الدراسة أن مستوى الحكمة لدى المستشارين جاء بدرجة متوسط، وجود فروق دالة بين الجنسين في الحكمة ككلِّ وأبعادها لصالح الإناث، ووجودُ فروق بين مجموعات العمر في بُعد الاستبصار لصالح الأعمار (25- أقل من 35) وهم الأقل سنًّا، وعدم وجود فروق ذات دلالة إحصائية في متغيِّر الخبرة في الحكمة وأبعاده.
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The present study tried to achieve a conceptual model of wisdom and examine its validating through three methods of linguistic semantics, grounded theory, and survey descriptive method. By reviewing the concept of wisdom in the fields of vocabulary and psychology, 23 primary concepts related to wisdom were identified in Islamic sources. After analyzing content validity, nineteen concepts were left out of 23 concepts. In the phase of collecting the
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The present study tried to achieve a conceptual model of wisdom and examine its validating through three methods of linguistic semantics, grounded theory, and survey descriptive method. By reviewing the concept of wisdom in the fields of vocabulary and psychology, 23 primary concepts related to wisdom were identified in Islamic sources. After analyzing content validity, nineteen concepts were left out of 23 concepts. In the phase of collecting the documents, there were 2149 data resulted from seeking the data related to nineteen concepts which were screened in the two stages of book weakness and the lack of conceptual relevance. It resulted in omitting 1039 documents and leaving 1110 Islamic data as well as twelve concepts for modeling. These concepts, including reason (Aghl), intellect (Hekmat), distinction (Tamiz), knowledge (Marefat), science (Elm), mental processing (Pardazesh Zehni), understanding (Fahm), insight (Basirat), acumen (Ferasat), perspicacity (Kiasat), Fiqh, ingenuity (Fetanat), and sagacity (Zekavat), were analyzed using grounded theory in the four stages. By the judgmental sampling, 1276 primary open codes, 344 centralized open codes, 84 axial codes, and 19 core categories were identified. The proportionality among the core categories and comparing them with the documents showed that Islamic wisdom consists of ten conceptual elements, including knowledge (Danesh), distinction (Tamiz), mental processing (Pardazesh Zehni), control (Mahar), certainty in action (Etghan dar Amal), perspicacity (Kiasat), acumen (Ferasat), insight (Basirat), Fiqh, and cleverness (Tizfahmi). These elements were analyzed by eleven experts and Content Validity Index (CVI). In addition, the experts confirmed the validity of elements.
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This study contextualizes business leaders’ perspectives on business-society interaction through the theoretical lens of wisdom. Morally effective interaction between business and society relies on shared perceptions of expected values grounded in leaders’ virtuous behavior. Through empirical fieldwork across industries in a developing society, the article documents how local business leaders perceive wise leadership in dealing with socially complex problems. Using grounded theory, we inductively developed a model of wisdom, executive wisdom, that identifies 14 characteristics of wisdom, located in three groups: technē, wise decisions, and virtuous disposition. The findings broaden the view of the complex nature of wise decision-making in the business-society context.
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This handbook unites the constructs of creativity and wisdom, introducing the term transformational creativity. The goal is to understand how creativity can best be used to serve the common good. That is, as humans race to address the major issues of our time, what matters most is not simply creativity but whether creativity is used wisely. In line with classic lifespan developmental theory, we argue that reflecting on one’s personal past in relation to considering future time left to live may spur manifestation of transformational creativity. Taking a life story approach, we view individuals’ evolving life story as the nexus of their lived experience of creativity and wisdom. Doing so results in three major considerations: (i) the extent to which wisdom and creativity should be combined in the construct of transformational creativity, (ii) how individuals in the second half of life reflect on life when having lived a life of transactional or transformational creativity, and (iii) how young adults shaping their future life trajectory may manifest transformational creativity in the face of normative developmental pressures.
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(Published in the June 2022 Issue of the Positive Living Newsletter.)
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