More on the MORE Life Experience Model: What We Have Learned (So Far)

Wisdom and aging

How is wisdom related to aging? While many people associate wisdom with advanced age, becoming wise clearly requires more than "just" growing old - accumulated life experience is an important foundation for wisdom, but not all highly wise individuals are old and many old individuals are not particularly wise. This article first reviews how wisdom is defined in psychological research, with an emphasis on models of how wisdom develops. Then, recent research is reviewed that looks into (a) the relationship between wisdom and chronological age and (b) wisdom as a resource for coping with age-related challenges. Finally, some general conclusions are drawn and important research gaps are highlighted.

Resting state default mode network is associated with wise advising

Default mode network (DMN) may be associated with wisdom (i.e., mature understanding of life featured by perspectival metacognition) when advising from a self-referential perspective due to the involvement of the DMN in reflecting on personal life experiences. After a resting-state functional MRI scan, 52 adults advised some youths going through life dilemmas, half from a second-person perspective and half from a third. After advising each youth, participants indicated the psychological distance they felt between themselves and the youth. The amplitude of low-frequency fluctuation (ALFF) was measured in the DMN during resting states. Moreover, trained raters rated the participants' advice on wisdom criteria (i.e., metacognitive humility (MH), meta-level flexibility, and perspective-taking). The results showed that participants felt a significantly smaller psychological distance from the youth when advising from the second- than the third-person perspective. Moreover, only when advising from the second-person perspective was MH associated with ALFF in regions within the DMN (i.e., right rostral anterior cingulate cortex (ACC) and left dorsomedial prefrontal cortex). The right rostral ACC showed a significantly greater association with MH from the second- than the third-person perspective. Therefore, resting-state DMN activities may be important for self-involved wisdom performance (e.g., giving advice directly to others).

College Graduates' Negative Life Experiences, Coping Strategies and Enlightenment During the COVID-19 Pandemic: A Qualitative Study in China

Objective

The current study aimed to explore comprehensively college graduates' negative life experiences, coping strategies, and enlightenment in a qualitative way.

Methods

This was a qualitative study. Purposeful sampling was used to select 31 college graduates majoring in various subjects from a Chinese University. The one-on-one semi-structured interviews were conducted online through Tencent QQ/WeChat and were recorded and transcribed verbatim. A phenomenological approach was used to guide this research in the data collection and analysis. Thematic analysis was used to identify themes across interviews around their negative life experiences, coping strategies, and enlightenment.

Results

College graduates' negative life experiences were mainly focused on three aspects: negative work experience (eg, lack of adaptation, busy schedule, low salary), negative personal life experience (eg, multiple pressure, psychological problems, the hardship of life), and negative social life experience (eg, the incomprehension of those around you, complex interpersonal relationship, social complexity). The coping strategies they used can be classified into two categories: emotion-focused strategies (eg, accepting reality, self-persuasion, keeping a positive attitude), and problem-focused strategies (eg, goal-setting, asking for help to solve the problem, persistence). As for life enlightenment, six themes emerged: accept life, strive to life, love life, cherish life, recognize life, and learn to live.

Conclusion

College graduates' negative experiences came from multiple levels, and they use multiple coping strategies to deal with the challenges. Our results provide important guidance for researchers and policymakers to design effective and targeted intervention programs to improve college graduates' coping abilities in response to negative life experiences and help them better transition from school to work. Specifically, future research and intervention to promote college graduates' mental health should target various social-ecological levels, focus on promoting coping from an ecological perspective, as well as facilitate post-traumatic growth to help them grow from negative life experiences and cope positively.

Going beyond ourselves: the role of self-transcendent experiences in wisdom

Having good moral character often involves shifting one's focus of attention from the self to others and the world. Across three studies (N  =  605 adults), we found converging evidence that self-transcendent experiences, specifically awe and flow, enabled the expression of wisdom, as captured by wise reasoning and epistemic humility measures. Study 1 found that dispositionally awe- and flow-prone people have stronger wise reasoning and epistemic humility abilities, over and above dispositional happiness. Consistent with Study 1, Study 2 found that, across diverse recalled experiences, individuals who experienced more awe showed greater wise reasoning, and those who experienced more flow showed greater epistemic humility. In Study 3, using situated interventions, we induced awe (watching a video involving vast nature scenes) and flow (composing a song using an online music maker) and compared them with neutral and amusement experiences. Compared to these control conditions, eliciting awe and flow facilitated one's (1) ability to address interpersonal conflicts with wise reasoning, (2) ability to acknowledge one's epistemic gaps, and (3) willingness to improve those aspects and one's general moral character. Altogether, these findings reveal the promising role of self-transcendent experiences in motivating people to appreciate others' perspectives beyond one's own.

Grasping the paradoxical nature of wisdom through unconscious integrative complexity

There has been much progress in the scientific study of wisdom on both conceptual and empirical fronts in the past few decades. Despite all the progress being made, there are still gaps that can be filled to provide even more explanatory power and coherence. Although academic discourse on wisdom has included the ability to integrate issues in a complex manner, there is still room for improved theorizing on wisdom’s integrative complexity. Since integrative complexity has both conscious and unconscious dimensions, including the latter in discussions on wisdom will add a valuable aspect to its conceptualization. This article will argue how unconscious integrative complexity is the variable in wisdom’s conceptual equation that involves paradox, which is a well-known sign of wisdom. Explanations contrasting conscious integrative complexity and unconscious integrative complexity in reference to wisdom will be discussed. Then, the Archetypal Test of the Nine Elements will be proposed as a testing instrument to operationalize unconscious integrative complexity. After the conceptualization and operationalization are worked through, we will conclude with a couple examples to illustrate our reflections.

The Psychological Mechanisms Underlying Solomon’s Paradox: Impact of Mood and Self-Transcendence

Solomon’s paradox of wise reasoning, in which performance of wisdom differs when reasoning on an issue in one’s own life vs. another’s life, has been supported by robust evidence. However, the underlying psychological mechanism remains unclear. This asymmetry of wise reasoning may be explained by the different mindsets of self-transcendence when people reason about various conflicts (personal vs. others’), and mood should play a fundamental role. To explore this issue, three hundred ninety-nine participants were recruited to test a hypothesized model. The results supported the effect of Solomon’s paradox—that is, participants endorsed wise-reasoning strategies more strongly when resolving others’ social conflicts than their own. Further mediation analysis showed that the sequential mediation model was supported. Solomon’s paradox can be explained by the difference in positive affect and self-transcendence when reasoning about the two conflicts. This study directly verifies the mediating role of self-transcendence in Solomon’s paradox. At the same time, reasoning about personal affairs reduces individuals’ self-transcendence mindset, and positive affect can explain the differences. These results are helpful for understanding and effectively avoiding Solomon’s wisdom dilemma.

The relationship among openness, wisdom, and humor: a preliminary mediation model

OBJECTIVES

Wisdom researchers acknowledge the complex nature of this ancient construct, although they are yet to agree on its core components. A key question in the literature is whether Openness and Humour are aspects of wisdom or whether Openness is an antecedent of wisdom with Humour as a consequence.

METHODS

Using structural equation modelling, we evaluated data from 457 online respondents aged 16-87 years (M_age = 35.19, SD = 17.45). We analyzed a model with Openness as a precursor to Wisdom (conceptualised as a latent mediator variable using parcels of the SAWS Experience, Reminiscence/Reflection, and Emotional Regulation items), with Humor as outcome. We compared this model with a model using Wisdom as a latent mediator variable using parcels of the Three-Dimensional Wisdom Scale-12 (3D-WS-12).

RESULTS

A model using Self-Assessed Wisdom Scale (SAWS)-9 latent mediator variable with Openness as precursor to wisdom and Humour as a consequence was good fit for the data and displayed full mediation. Similarly, a model using the 3D-WS-12 as latent mediator variable to measure wisdom and with Openness as a precursor to wisdom and Humour as a consequence also fits the data with full mediation.

DISCUSSION

These findings provide empirical support for theoretical suggestions in the literature that Openness is a precursor to wisdom and that Humour is a consequence of wisdom using two of the most common self-report measures of wisdom. An improved understanding of the nature of wisdom and especially of its potential precursors can also be of use in future efforts to facilitate the development of wisdom.

Looking Beyond Linear: A Closer Examination of the Relationship Between Wisdom and Wellbeing

There has been some controversy about the relationship between wisdom and constructs of the well-being complex. Some wisdom researchers argue that the ability to maintain a high level of well-being, even in the face of very negative experiences, is a core characteristic of wisdom. Other researchers argue that the willingness of wise people to reflect on the darker sides of life might jeopardize well-being. Studies mostly found moderate positive correlations of well-being with self-report wisdom measures and negative, zero, or low positive correlations with open-ended measures of wisdom. This paper tests the hypothesis that the relationship between wisdom and well-being is triangular rather than linear, with highly wise people being high in well-being, but people high in well-being not necessarily being highly wise. A sample of 155 participants (age 23 to 90 years) completed four wisdom measures and three measures from the well-being complex. We analyzed both linear relationships (using correlations) and triangular relationships (using Necessary Condition Analysis). Correlations of well-being with open-ended measures of wisdom were mostly insignificant; correlations with self-report measures of wisdom were mostly significant. However, scatterplots showed the expected triangular relationships and Necessary Condition Analysis indicated medium to large effect sizes for both open-ended and self-report wisdom measures. In sum, our findings show that even if wise individuals think more deeply about difficult aspects of the human existence, they are still able to maintain high levels of well-being.

The Wisdom Researchers and the Elephant: An Integrative Model of Wise Behavior

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.

Advancing a Three-Tier Personality Framework for Posttraumatic Growth

Adversity has been assumed to foster positive personality change under certain conditions. In this article, we examine this assumption within the context of the three-tier personality framework integrating traits, characteristic adaptations, and narrative identity to provide a comprehensive understanding of personality growth. We first review findings on how adverse events affect personality on each of these three levels. Second, we summarize knowledge on event-based and person-based predictors of personality change in the face of adversity. Third, we specify affective, behavioral, and cognitive processes that explain personality change across levels of personality. Innovatively, our proposed process model addresses change at all three levels of personality, as well as similarities and differences in processes across the levels. We conclude by discussing unresolved issues, asking critical questions, and posing challenging hypotheses for testing this framework.

Gender Effect on Views of Wisdom and Wisdom Levels

Gender differences in wisdom are an important theme in mythology, philosophy, psychology, and daily life. Based on the existing psychological research, consensus and dispute exist between the two genders on the views of wisdom and in the levels of wisdom. In terms of the views of wisdom, the way men and women view wisdom is highly similar, and from the perspectives of both ordinary people and professional researchers of wisdom psychology, wise men and women are extremely similar. Regarding wisdom level, research has revealed that, although significant gender effects exist in the level of overall wisdom, reflective and affective dimension, and interpersonal conflict coping styles, the effect sizes were small, which indicated that these gender differences were not obvious. It would be desirable for future research to combine multiple wisdom measurements, strengthen research on the psychological gender effect of wisdom, and focus on the moderating role of age on the relationship between wisdom and gender.

Iranian superwomen's career experiences: a qualitative study

BACKGROUND

Superwoman refers to the identity of a woman who performs several important roles simultaneously and full-time, such as being a wife, mother, and homemaker while holding a job. This study aims to examine the career experiences of Iranian superwomen who maintained their mental health while holding multiple roles.

METHODS

Data for this qualitative study were collected via semi-structured interview and analyzed using conventional content analysis. The study participants were 12 multi-role women from different occupations in Tabriz, North West of Iran selected through purposive and theoretical sampling. The women's mental health status was assessed using Mental Health Continuum-Short Form questionnaire before participating in the research.

RESULTS

The results were classified into three main categories. The first category included Underlying Factors of Job Experience with six subcategories, including Limited job opportunities for women, Educational context (mindset shaped in the parental home), Commitment or freedom in obtaining a job and its continuation, Personality traits, and Non-cognitive skills (emotional intelligence and spiritual intelligence); the second category included the adopted strategies to solve career problems with two subcategories: effective strategies, including the benefits of having a mindset of abundance and having a vision and strategic planning, and ineffective strategies, including the benefits of having a mindset of scarcity; and the third category included Perceived Consequences of employment with two subcategories: psychological consequences and social consequences, with both subcategories including some positive and negative further subcategories. Moreover, a conceptual relationship between the main categories and the subcategories was evident.

CONCLUSIONS

The content obtained not only supports the findings about the experiences of multi-role women in cultures outside Iran, but also points to the unique aspects of Iranian superwomen's life experiences and narratives. The findings of this study can help us perceive the real career experiences from the perspective of Iranian professional women with multiple roles.

None the wiser: Year-long longitudinal study on effects of adversity on wisdom

Research on consequences of adversity appears inconclusive. Adversity can be detriment to mental health, promoting maladaptive patterns of thoughts. At the same time, posttraumatic growth studies suggest that overcoming major adversity facilitates growth in wisdom-related patterns of thoughts. We address this puzzle by examining how distinct types of adversity impact wisdom over time and how individual differences in self-distanced (rather than self-immersed) reflection on adversity relate to different wisdom trajectories. In a four-wave prospective year-long study, participants ( N = 499) recalled and reflected every three months on the most significant recent adverse event in their life. They reported how much they engaged in wise reasoning—intellectual humility, open-mindedness to diverse perspectives and change, search for compromises and resolution—as well as self-distancing during reflections. Independent raters identified seven distinct adversity types (e.g. social conflict, economic hardship, major trauma) in open-ended descriptions. Growth curve analyses revealed little evidence of positive change in wise-reasoning over the course of a year, and some evidence of negative change for health-related adversity. Although self-distancing was associated with stability in wisdom, self-immersing was associated with negative change in wisdom in reflections on social conflicts over time. We discuss implications these results have for adversity, change vs. resilience in character strengths, and self-distancing.

A Self-Compassion and Mindfulness-Based Cognitive Mobile Intervention (Serene) for Depression, Anxiety, and Stress: Promoting Adaptive Emotional Regulation and Wisdom

Introduction: Many individuals and families are currently experiencing a high level of COVID-19-related stress and are struggling to find helpful coping mechanisms. Mindfulness-based interventions are becoming an increasingly popular treatment for individuals experiencing depression and chronic levels of stress. The app (Serene) draws from scholarly evidence on the efficacy of mindfulness meditations and builds on the pre-existing apps by incorporating techniques that are used in some therapies such as cognitive behavioral therapy and mindfulness-based cognitive therapy. Methods: Participants were randomly assigned to a 4-week mindfulness and self-compassion-based cognitive smartphone intervention (Serene) or a wait-list control group. They were instructed to engage in self-compassion and mindfulness practices and a cognitive restructuring task. They also completed measures that evaluated their levels of depression, stress, anxiety, self-compassion, wisdom, psychological well-being, and subjective well-being. The intervention group was also instructed to track their weekly engagement with the app. Standardized effect sizes for between-group differences were calculated using Cohen's d for complete case analyses. Results: Complete case analyses from baseline to the end of this randomized controlled trial demonstrated significant moderate between-group differences for depressive symptoms (d = -0.43) and decisiveness (d = 0.34). Moderate between-group differences were also found for self-compassion (d = 0.6) such that significant improvements in self-kindness, common humanity, mindfulness and decreases in self-judgement, isolation, and overidentification were observed. A small between-group difference was found for emotional regulation (d = 0.28). Moreover, a significant moderate within-group decrease in stress (d = -0.52) and anxiety symptoms (d = -0.47) was also observed in the intervention group. Conclusions: Serene is an effective intervention that promotes increased levels of self-compassion and emotional regulation. Engaging with Serene may help reduce depressive symptoms through mindfulness, self-compassion, and cognitive restructuring which help reduce overidentification with one's negative emotions. As individuals rebalance their thinking through cognitive restructuring, they can identify the varying stressors in their life, develop action plans and engage in adaptive coping strategies to address them. Serene may promote greater self-understanding which may provide one with a more balanced perspective on their current upsetting situations to positively transform their challenges during the pandemic.

Personal Growth and Well-Being in the Time of COVID: An Exploratory Mixed-Methods Analysis

The physical distancing measures necessitated by COVID-19 have resulted in a severe withdrawal from the patterns of daily life, necessitating significantly reduced contact with other people. To many, such withdrawal can be a major cause of distress. But, to some, this sort of withdrawal is an integral part of growth, a pathway to a more enriching life. The present study uses a sequential explanatory QUAN-qual design to investigate whether people who felt that their lives had changed for the better after being forced to engage in physical distancing, what factors predicted such well-being, and how they spent their time to generate this sense of well-being. We invited 614 participants who reported closely following physical distancing recommendations to complete a survey exploring this topic. Our analyses, after controlling for all other variables in the regression model, found a greater positive association between presence of meaning in life, coping style, and self-transcendent wisdom and residualized current well-being accounting for retrospective assessments of well-being prior to physical distancing. An extreme-case content analysis of participants' personal projects found that participants with low self-transcendent wisdom reported more survival-oriented projects (e.g., acquiring groceries or engaging in distracting entertainments), while participants reporting high self-transcendent wisdom reported more projects involving deepening interactions with other people, especially family. Our findings suggest a more nuanced pathway from adversity to a deeper sense of well-being by showing the importance of not merely coping with adversity, but truly transcending it.

Wisdom and value orientations: Just a projection of our own beliefs?

Objectives

This paper investigated which value orientations (1) people associate with wisdom and (2) are actually correlated with measures of wisdom. Conceptions of wisdom suggest benevolence and universalism as likely candidates.

Method

In Study 1, 160 university students reported their political orientation and completed a value survey for themselves and a very wise person; Study 2 used the same approach with a more diverse sample (N = 187). In Study 3, 170 participants completed a value survey and six measures of wisdom. In Study 4, 356 participants completed a wisdom measure and filled out a value survey for themselves and a very wise person.

Results

People consistently believed that wise individuals value benevolence, universalism, and self‐direction most; they also imagined wise individuals to be more universalistic but also more respectful of tradition than themselves. Several wisdom measures were uncorrelated with values; the positive correlations that were found were with benevolence, universalism, self‐direction, and respect for traditions.

Conclusions

Most people believe that wise individuals are concerned about the well‐being of others, have respect for cultural, religious, and individual differences and traditions, and care deeply about self‐direction, fairness, and equality as fundamentals of human society. Whether these relationships are also found empirically depends on which measure of wisdom is used.

Respect, attentiveness, and growth: wisdom and beliefs about good relationships

OBJECTIVES

Human beings are social entities - our development occurs in and through interaction with others. Thus, it seems likely that relationships influence the development of wisdom, especially long-term intimate relationships in which couples share many important life experiences, and that wisdom, in turn, influences relationships. How wisdom relates to characteristics of intimate relationships has received little attention in the research literature. As a first step in a research program addressing this question, this study analyzed associations between participants' levels of wisdom and their views of a good relationship.

DESIGN AND PARTICIPANTS

A sample of 155 individuals aged 23-90 years participated in two sessions including semi-structured qualitative interviews and questionnaires.

MEASUREMENTS

The participants were interviewed about their views of a good intimate relationship. Wisdom was measured using a self-report scale and two open-ended performance measures.

RESULTS

Wisdom was significantly related to some of the content categories identified in participants' views about a good relationship, although some correlations differed between wisdom measures. Emphasizing the relevance of mutual respect and conscious attention in relationships was related to both performance measures of wisdom. Paying considerate attention to the relationship and viewing it as a chance for personal development were each related to one measure of wisdom.

CONCLUSIONS

The results support the notion that wisdom is related to how participants regulate long-term relationships. We consider them as a promising first step in a research program investigating the dynamic interrelation between wisdom and intimate relationships.