Future-oriented temporal perspective promotes wise reasoning

OBJECTIVE

Across three experiments (N = 622), we investigated the effect of the future temporal perspective on wise reasoning within the context of interpersonal conflicts.

METHOD

Studies 1 and 2 applied two heterogeneous measurements of wise reasoning: self-report and open-ended measurements. Participants reasoned about their recent interpersonal conflicts from a future (i.e., 1 year from now) or a present perspective. Similarly, Study 3 tested the relationship between various future temporal distances (i.e., 1 week, 1 year, 10 years, 30 years from now) and wise reasoning.

RESULTS

The future temporal perspective significantly promoted wise reasoning compared to the present perspective, especially when the focus was 30 years in the future. Moreover, reasoning about a conflict event from a future perspective first might cause a carry-over effect on reasoning from the present perspective later.

CONCLUSION

Future-oriented temporal perspective significantly improves wise reasoning.

The Wise Mind Balances the Abstract and the Concrete

We explored how individuals' mental representations of complex and uncertain situations impact their ability to reason wisely. To this end, we introduce situated methods to capture abstract and concrete mental representations and the switching between them when reflecting on social challenges. Using these methods, we evaluated the alignment of abstractness and concreteness with four integral facets of wisdom: intellectual humility, open-mindedness, perspective-taking, and compromise-seeking. Data from North American and UK participants (N = 1,151) revealed that both abstract and concrete construals significantly contribute to wise reasoning, even when controlling for a host of relevant covariates and potential response bias. Natural language processing of unstructured texts among high (top 25%) and low (bottom 25%) wisdom participants corroborated these results: semantic networks of the high wisdom group reveal greater use of both abstract and concrete themes compared to the low wisdom group. Finally, employing a repeated strategy-choice method as an additional measure, our findings demonstrated that individuals who showed a greater balance and switching between these construal types exhibited higher wisdom. Our findings advance understanding of individual differences in mental representations and how construals shape reasoning across contexts in everyday life.

Development and Validation of the Forbearance Scale

The character strength of forbearance contributes to peace in broader society, as well as familial harmony. Although forbearance is essential to healthy interpersonal relationships, no psychometrically sound measure has been developed to assess the multi-dimensional nature of forbearance. The present set of studies describes the development and initial validation of the Forbearance Scale (FS). In Study 1, items were generated from focus group interviews with college students (n = 43) to establish the content validity of the scale. In Study 2, the factor structure of the FS was determined using exploratory factor analysis of data from college students (n = 466). In Study 3, the factor structure of the FS was cross-validated with a community sample (n = 579) by means of confirmatory factor analysis. The final scale, the FS-16, consists of 16 items with four factors: (1) emotional calmness, (2) overlook others' misdeeds, (3) tolerance and acceptance, and (4) self-restraint. Hierarchical multiple regression analyses provided evidence of convergent and concurrent validity. The FS-16 demonstrates potential as a new personality assessment tool for measuring forbearance.

Awe and wise reasoning in adolescents: The mediating role of small-self and need for relatedness

Background

Interpersonal conflict is inevitable in the adolescent socialization process; wise reasoning is applicable to and effective for interpersonal conflict problem solving. However, the role of emotions in wise reasoning remains unclear and less explored in empirical research. According, this study explored the relationship between awe and wise reasoning, and proposed the influence pathways from the self-transcendence of awe to examine the facilitative effect of decentralized emotions on wise reasoning. Method: A total of 812 tenth and eleventh graders (age range 15-19 years, M = 16.07, SD = 0.76, 54.6% male) from a high school in Zhejiang, China completed self-report questionnaires that measured awe, small-self, need for relatedness, and wise reasoning via an online survey.

Results

Structural equation models demonstrated that adolescents' trait awe positively predicted their wisdom in conflict situations-wise reasoning directly and indirectly through the parallel mediating role of small-self and need for relatedness.

Conclusions

This finding validates the facilitative effect of decentralized emotions on wise reasoning and the internal and external influence pathways. The study laid the foundation for future exploration of the role of emotion types on wise reasoning and provided practical guidance for the solution of interpersonal conflict in social interactions among adolescents.

Evaluating an online self-distancing intervention to promote emotional regulation and posttraumatic growth during the COVID-19 pandemic

OBJECTIVES

Three online studies were conducted to elucidate the role of emotional regulation (ER) in posttraumatic growth (PTG), evaluate the ability of an online self-distancing intervention to achieve ER, and test whether increasing the use of ER strategies promotes PTG.

DESIGN

Cross-sectional (Study 1) and longitudinal randomized controlled trials (RCT) (Studies 2 and 3).

METHOD

In Study 1, 626 adults completed measures of ER, PTG, and psychosocial functioning during the COVID-19 pandemic. In Study 2, 149 adults participated in a five-week RCT comparing self-immersed, spatially self-distanced, and temporally self-distanced reflection in their ability to regulate negative affect. In Study 3, 117 adults replicated the RCT of Study 2 and completed the measures from Study 1 a week pre- and post-intervention.

RESULTS

Path analyses confirmed that ER strategies were relevant to COVID-19-related PTG. MANOVAs revealed that self-distancing was effective in regulating state negative affect. However, ANOVAs suggest that this was not due to increased use of ER strategies and did not improve PTG or psychosocial functioning.

CONCLUSIONS

These findings support further research into the relevance of ER to PTG, and provide a foundation to understand PTG and develop PTG-promoting interventions within a broader stress-coping framework.

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.

Predictors and consequences of intellectual humility

In a time of societal acrimony, psychological scientists have turned to a possible antidote — intellectual humility. Interest in intellectual humility comes from diverse research areas, including researchers studying leadership and organizational behaviour, personality science, positive psychology, judgement and decision-making, education, culture, and intergroup and interpersonal relationships. In this Review, we synthesize empirical approaches to the study of intellectual humility. We critically examine diverse approaches to defining and measuring intellectual humility and identify the common element: a meta-cognitive ability to recognize the limitations of one’s beliefs and knowledge. After reviewing the validity of different measurement approaches, we highlight factors that influence intellectual humility, from relationship security to social coordination. Furthermore, we review empirical evidence concerning the benefits and drawbacks of intellectual humility for personal decision-making, interpersonal relationships, scientific enterprise and society writ large. We conclude by outlining initial attempts to boost intellectual humility, foreshadowing possible scalable interventions that can turn intellectual humility into a core interpersonal, institutional and cultural value.

Intellectual humility involves acknowledging the limitations of one’s knowledge and that one’s beliefs might be incorrect. In this Review, Porter and colleagues synthesize concepts of intellectual humility across fields and describe the complex interplay between intellectual humility and related individual and societal factors.

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.

The Role of Wisdom in the Cross-Cultural Adaptation of Chinese Visiting Scholars to Canada: A Mediation Model

This study examines the role of wisdom in the cross-cultural adaptation of Chinese visiting scholars in Canada, as mediated by different coping styles. Path analysis was used to for hypotheses testing. The findings suggest that (1) wisdom measured by 3D-WS and Adult Self-Transcendence Inventory (ASTI), independently had direct correlation with social and psychological adaptation, and positively associated with engaged coping (active coping and proactive–reflective coping); (2) the independent effects of 3D-WS and ASTI on social adaptation, psychological adaptation, and life satisfaction were mediated by proactive–reflective coping; (3) wisdom, when measured by 3D-WS, promoted positive psychological adaptation through decreasing passive coping. This study shows that wisdom is a critical factor affecting cross-cultural adaptation, and the use of proactive–reflective coping is a wise way of handling future life challenges.

Is Negative Emotion Differentiation Associated With Emotion Regulation Choice? Investigations at the Person and Day Level

Negative emotion differentiation (ED) has been suggested to be important for adaptive emotion regulation (ER). However, knowledge concerning how ED may impact specific ER strategy choice remains surprisingly sparse. We therefore investigated (1) if person-level negative ED was associated with habitual use of individual ER strategies, (2) how person-level negative ED was associated with daily use of individual ER strategies, and finally (3) how within-person daily fluctuations in negative ED were associated with daily use of individual ER strategies. During a 10-day experience sampling study, 90 healthy participants rated their momentary emotions and their ER efforts in response to those emotions. ER strategies included four putatively adaptive strategies (reflection, distancing, non-reactivity, reappraisal) and four putatively maladaptive strategies (rumination, experiential avoidance, expressive suppression, worry). Results revealed that negative ED at the person level was neither associated with habitual nor daily ER strategy endorsement when controlling for negative emotions. Likewise, associations between within-individual daily variation in negative ED and daily ER did not remain statistically significant after controlling for negative emotions. The results thus point to no or weak associations between negative ED and ER choice above and beyond negative emotions. Future experimental studies addressing ED at the momentary level and teasing out the ED-ER causal timeline are needed to further evaluate ED-ER associations. Findings from such research may represent an important step toward refining psychotherapeutic interventions aimed at improving emotional problems.

The role of anticipated regret in choosing for others

In everyday life, people sometimes find themselves making decisions on behalf of others, taking risks on another’s behalf, accepting the responsibility for these choices and possibly suffering regret for what they could have done differently. Previous research has extensively studied how people deal with risk when making decisions for others or when being observed by others. Here, we asked whether making decisions for present others is affected by regret avoidance. We studied value-based decision making under uncertainty, manipulating both whether decisions benefited the participant or a partner (beneficiary effect) and whether the partner watched the participant’s choices (audience effect) and their factual and counterfactual outcomes. Computational behavioural analysis revealed that participants were less mindful of regret (and more strongly driven by bigger risks) when choosing for others vs for themselves. Conversely, they chose more conservatively (regarding both regret and risk) when being watched vs alone. The effects of beneficiary and audience on anticipated regret counteracted each other, suggesting that participants’ financial and reputational interests impacted the feeling of regret independently.

Individual and experiential predictors of character development across the deployment cycle

How soldiers adapt to and change in response to the deployment experience has received a great deal of attention. What predicts which soldiers are resilient and which soldiers decline in character strengths across the deployment transition? We examined this question in two analyses drawing from the same data source of soldiers deploying for the first time (Analysis 1: N = 179,026; Analysis 2: N = 85,285; Mage = 24.6–24.7 years old, SD = 4.87; 66.5–66.9% White). Specifically, we examined how individual (e.g. sociodemographic, military) and deployment (e.g. stressful experiences) characteristics predict character development across the deployment cycle. Character strengths were assessed once before and up to three times after soldiers’ return from deployment. Reproducing previous work, we found evidence for two classes of change—a resilient class (“stable high”) and a recovery class (“persistent low”). The strongest predictor of high, resilient character strength levels was better self-rated health at baseline. The findings are discussed in the context of the mechanisms that drive character development, evidence for post-traumatic growth, and practical implications for the U.S. Army.

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.

Training for Wisdom: The Distanced-Self-Reflection Diary Method

How can people wisely navigate social conflict? Two preregistered longitudinal experiments (Study 1: Canadian adults; Study 2: American and Canadian adults; total N = 555) tested whether encouraging distanced (i.e., third-person) self-reflection would help promote wisdom. Both experiments measured wise reasoning (i.e., intellectual humility, open-mindedness about how situations could unfold, consideration of and attempts to integrate diverse viewpoints) about challenging interpersonal events. In a month-long experiment (Study 1), participants used either a third- or first-person perspective in diary reflections on each day's most significant experience. Compared with preintervention assessments, assessments made after the intervention revealed that participants reflecting in the third person showed a significant increase in wise reasoning about interpersonal challenges. These effects were statistically accounted for by shifts in diary-based reflections toward a broader self-focus. A week-long experiment (Study 2) replicated the third-person self-reflection effect on wise reasoning (vs. first-person and no-pronoun control conditions). These findings suggest an efficient and evidence-based method for fostering wise reasoning.

Momentary Emotion Differentiation: The Derivation and Validation of an index to Study Within-Person Fluctuations in Emotion Differentiation

Emotion differentiation refers to the tendency to label emotions in a granular way. While differentiation is an important individual difference in the context of psychological well-being, it is unknown how it fluctuates within individuals. Such a within-person measure is important, since it would allow the study of how changes in differentiation predict subsequent levels of other variables of interest. Here, we present a framework to study emotion differentiation at the within-person level by introducing a momentary emotion differentiation index. This index is directly derived from the classical emotion differentiation index, the intraclass correlation. We first give a theoretical derivation of this index. Next, using data from two experience sampling studies, we show how this new momentary index is related to other momentary indicators of well-being, and take the first steps in building its nomological network. A better understanding of within-person fluctuations in emotion differentiation will allow us to identify the causes and consequences of these fluctuations, and search for ways to teach individuals to increase their level of emotion differentiation.

Intellectual Humility Predicts Scrutiny of COVID-19 Misinformation

The effects of the COVID-19 pandemic have been felt across the globe. While health experts work to spread life-saving information, misinformation and fake news about the virus undermine these efforts. What actions can people take when confronting COVID-19 misinformation, and what factors motivate people to take these actions? We propose that people can engage in investigative behaviors (e.g., fact-checking, seeking alternative opinions) to scrutinize the validity of the information they encounter, and we examine intellectual humility as a predictor of these important behaviors. In three studies ( N = 1,232) examining both behavioral intentions (Studies 1 and 2) and real behavior (Study 3), we find that those higher in intellectual humility are more likely to engage in investigative behaviors in response to COVID-19 misinformation.

Cross-Temporal Exploration of the Relationship Between Wisdom-Related Cognitive Broadening and Subjective Well-Being: Evidence From a Cross-Validated National Longitudinal Study

How do intraindividual changes in wisdom-related characteristics of cognitive broadening—open-minded reflection on challenging situations, consideration of change, and epistemic humility—relate to subjective well-being over time? To test this relationship, we performed cross-lagged panel analyses from three waves of the national U.S. sample taken across 20 years, utilizing a cross-validation approach: (i) conduct exploratory analyses on a random subset of data, (ii) preregister hypotheses and methods, and (iii) cross-validate preregistered hypotheses on the other random subset of the data. We found that broadening attitudes predicted greater affect balance and life satisfaction in later years, but not vice-versa. The effect was robust when controlling for trait-level broadening well-being associations, as well as sociodemographic characteristics, openness, and general cognitive abilities. The direction of the positive longitudinal relationship between broadening attitudes and subjective well-being has implications for major existing theories of adult development and subjective well-being.

Wisdom Once Gained Is Not Easily Lost: Implicit Theories About Wisdom and Age-Related Cognitive Declines

Background and Objectives

Most people agree that cognitive capabilities are an integral component of wisdom and its development. However, a question that has received less attention is whether people view maintaining cognitive capabilities as a necessary prerequisite for maintaining wisdom.

Research Design and Methods

This study used a mixed-methods approach to evaluate people's views about the relationship between age-related cognitive declines, Alzheimer's disease (AD), and wisdom. Our final sample of 1,519 adults ranged in age from 18 to 86.

Results

The majority of participants stated that wisdom could be present even in people with significant age-related cognitive declines or with AD. In the qualitative responses, common justifications for this were (a) that even people with severe AD can still exhibit wise behaviors during lucid moments, (b) that wisdom is an immutable characteristic that is impossible to lose, and (c) that wisdom maintenance and cognitive capability maintenance are separate constructs.

Discussion and Implications

Although prior research has examined implicit theories about the role of cognition in the development of wisdom, this is the first study to examine implicit theories about whether cognitive declines lead to wisdom declines. The results suggest that most people hold essentialist beliefs about wisdom, viewing it as a fixed and unchangeable trait rather than as a malleable skill.

Southerners Are Wiser Than Northerners Regarding Interpersonal Conflicts in China

Initial evidence suggests that cultural differences have consequences for wise reasoning (perspective taking, consideration of change and alternatives, intellectual humility, search for compromise, and adopting an outsider’s vantage point), with more reports of wise reasoning about interpersonal conflicts among Japanese (as compared to American) young and middle-aged adults. Similarly, we found that people from the rice-farming area of southern China also exhibited greater wise reasoning when they encountered conflicts with a friend or in the workplace than those from the wheat-farming area of northern China (N = 487, 25 provinces). The relationship between rice farming and wise reasoning was mediated by loyalty/nepotism. This research advances study of the relationship between wisdom and culture. It also provides evidence for the influence of social-ecological factors on wisdom and culture.

Lost in Translation: The Construct Representation of Character Virtues

A seemingly universal lesson is that anything taken to its extreme is detrimental. Indeed, there has been growing interest in testing this idea within psychology. These studies have often been framed in terms of Aristotle's doctrine of the golden mean or the idea that virtue lies between the vices of deficiency and excess. Recent explicit reviews of this hypothesis in the psychological literature have led to the paradoxical conclusion that one can have too much virtue (i.e., the too-much-of-a-good-thing effect) despite virtue being identified by the golden mean. We argue in this article that this conclusion is due to a reductionist account of virtues in psychology and the resultant measurement of virtues as general dispositional tendencies in behavior. We review philosophical theory on the golden mean to show that the relationship between virtue and relevant behavior is fundamentally about situation-specific optimality. Using schematic models, we contrast the former measurement approach against the latter to explain the too-much-of-a-good-thing effect and further demonstrate why virtues cannot be properly measured as general tendencies in behavior. We conclude with methodological implications of our theory-informed approach to virtue measurement for research design, evaluation, and conceptualization.

Self-distancing promotes positive emotional change after adversity: Evidence from a micro-longitudinal field experiment

OBJECTIVE

This research examines changes in emotionality following adverse experiences in daily life. We tested whether daily self-distancing (vs. self-immersing) in reflections on adversity results in positive change in emotionality. Additionally, we probed the "dosage" effect of repeated self-distancing.

METHOD

A micro-longitudinal field experiment combined 4-week daily diary and experimental manipulation of perspective during diary-based reflections on adverse experiences to explore the trajectory of change in emotionality. Each day, participants (N = 149) described and reflected on one significant event from that day and rated emotionality. We randomly assigned participants to reflect from a self-immersed or self-distanced perspective.

RESULTS

Self-distanced participants showed a change toward positive emotionality while maintaining the same level of negative emotionality, whereas self-immersed participants did not show changes in positive or negative emotionality. We also observed that self-distancing reached its maximum effect ("dosage") for positive emotionality in the third week of the diary.

CONCLUSIONS

Repeated self-distanced reflections can promote positive change in emotionality in the face of everyday adversity. Notably, repeated self-distancing effectiveness has a saturation point. In contrast, self-immersed reflections on adversity do not promote positive emotional change. Together, these observations raise the question how the default self-immersed reflection on traumatic experiences impacts personal growth.

A Systematic Review and Meta-Analysis of the Association Between Complexity of Emotion Experience and Behavioral Adaptation

This article systematically reviews studies investigating the effect of three operationalizations of complexity in emotion experience (i.e., differentiation, covariation, and variability) on situational behavioral adaptation (i.e., physiological, cognitive, and overt action responses), and quantifies the results with meta-analyses. Twenty-seven studies of emotion complexity were identified and divided into four categories: (a) trait and (b) state studies within clinical samples, and (c) trait and (d) state studies within nonclinical samples. Most studies investigated trait emotion differentiation, revealing negligible to small effects ( r range: .06 to .15). Only 4 studies in total assessed indicators of state emotion complexity. The theoretical assumptions behind the indicators of emotion complexity as well as the conceptualization of behavioral adaptiveness are critically discussed, and a number of future avenues for this type of research are proposed.

A polycultural theory of wisdom based on Habermas’s worldview

Building on Habermas’s worldview, this paper attempts to construct a theory of wisdom that integrates the advantages of Eastern and Western cultures. To this end, we review previous definitions of wisdom and their problems and analyze the importance of worldview for wisdom. A worldview provided by the German philosopher Jürgen Habermas is eminently persuasive. We argue that Habermas’s worldview provides a more suitable basis for a polycultural theory of wisdom. The specific components of the wisdom theory are: (1) a relationalist belief in the universal world; (2) transcendental agency in the subjective world; (3) intersubjective communication orientation in the social world; and (4) integrated principles of certainty and uncertainty in the objective world. Inspired by this theory, people could adopt different principles for their subjective, social, and objective worldviews and coordinate them to deal with the problems of human survival, which would also promote the long-term flourishing of human civilization.

Wisdom is a social-ecological rather than person-centric phenomenon

Typical approaches to study practical wisdom are person-centric, use flawed methods, and produce insights of little relevance to the construct's definition. We propose that understanding the processes underlying practical wisdom requires a social-ecological framework, supported by emerging empirical insights. Wise reasoning (i.e., intellectual humility, open-mindedness, recognition of broader perspectives and possible changes, integration of diverse viewpoints) varies dramatically across cultures, regions, economic strata, and situational contexts. By adopting a social-ecological perspective, psychologists can address some paradoxes about wisdom, including biases and errors in decontextualized versus context-variable assessments and a greater propensity for wise reasoning about social versus personal challenges, despite greater knowledge about personal issues. Moreover, an ecological perspective suggests that the propensity for wisdom in the population can also shape its ecology and surroundings. This new approach to wisdom is enriching our understanding and exploration of practical wisdom as a mental process and an ecological asset for societies at large.

Changes in daily manifestations of Openness to Experience during intensive cognitive-behavioral treatment

OBJECTIVE

Research examining relationships between trait Openness to Experience, psychopathology, and well-being has produced contradictory findings. Examining temporary manifestations of Openness may provide further insight into the interplay between Openness and symptoms in clinical populations.

METHOD

The present study validated a brief new measure to assess daily Openness in 271 adults (M_age = 34 years, 52% women, 83% White) taking part in 7 days of intensive treatment for acute psychopathology. Participants also completed a daily measure of depressive symptoms.

RESULTS

Participants overall experienced a significant but small increase in daily Openness during treatment. Two latent classes best characterized initial levels and trajectories of Openness in this sample: medium/increase (86% of sample) and low/decrease (14%). Daily Openness negatively related to depressive symptoms over the entire course of treatment and at the daily level. Daily Openness, however, did not predict depressive symptoms from one day to the next (or vice versa).

CONCLUSIONS

Results of this study contribute to the scientific understanding of positive personality change during challenging life circumstances. Future research could examine whether targeting Openness as part of treatment holds clinical value. Findings are limited by this study's short time frame and the lack of ethnoracial diversity in this sample.

Measuring Wisdom: Existing Approaches, Continuing Challenges, and New Developments

The question how wisdom can best be measured is still open to debate. Currently, there are two groups of wisdom measures: open-ended performance measures and self-report measures. This overview article describes the most popular current measures of wisdom: the Berlin Wisdom Paradigm, the Bremen Wisdom Paradigm, Grossmann's wise-reasoning approach, the Three-Dimensional Wisdom Scale, the Self-Assessed Wisdom Scale, and the Adult Self-Transcendence Inventory. It discusses the specific challenges of both open-ended and self-report approaches with respect to content validity, convergent and divergent validity, concurrent and discriminant validity, and ecological validity. Finally, promising new developments are outlined that may bridge the gap between wisdom as a competence and wisdom as an attitude and increase ecological validity by being more similar to real-life manifestations of wisdom. These new developments include autobiographical approaches and advice-giving paradigms.

The Strengths of Wisdom Provide Unique Contributions to Improved Leadership, Sustainability, Inequality, Gross National Happiness, and Civic Discourse in the Face of Contemporary World Problems

We present evidence for the strengths of the intellectual virtues that philosophers and behavioral scientists characterize as key cognitive elements of wisdom. Wisdom has been of centuries-long interest for philosophical scholarship, but relative to intelligence largely neglected in public discourse on educational science, public policy, and societal well-being. Wise reasoning characteristics include intellectual humility, recognition of uncertainty, consideration of diverse viewpoints, and an attempt to integrate these viewpoints. Emerging scholarship on these features of wisdom suggest that they uniquely contribute to societal well-being, improve leadership, shed light on societal inequality, promote cooperation in Public Goods Games and reduce political polarization and intergroup-hostility. We review empirical evidence about macro-cultural, ecological, situational, and person-level processes facilitating and inhibiting wisdom in daily life. Based on this evidence, we speculate about ways to foster wisdom in education, organizations, and institutions.

Exploring the East-West Divide in Prevalence of Affective Disorder: A Case for Cultural Differences in Coping With Negative Emotion

Lifetime rates of clinical depression and anxiety in the West tend to be approximately 4 to 10 times greater than rates in Asia. In this review, we explore one possible reason for this cross-cultural difference, that Asian cultures think differently about emotion than do Western cultures and that these different systems of thought help explain why negative affect does not escalate into clinical disorder at the same rate. We review research from multiple disciplines-including cross-cultural psychology, social cognition, clinical psychology, and psychiatry-to make the case that the Eastern holistic principles of contradiction (each experience is associated with its opposite), change (the world exists in a state of constant flux), and context (the interconnectedness of all things) fundamentally shape people's experience of emotions in different cultures. We then review evidence for how these cultural differences influence how successfully people use common emotion regulation strategies such as rumination and suppression.

Wisdom and How to Cultivate It

Abstract. Some folk beliefs characterize wisdom as an essence – a set of immutable characteristics, developing as a consequence of an innate potential and extraordinary life experiences. Emerging empirical scholarship involving experiments, diary, and cross-cultural studies contradicts such folk beliefs. Characteristics of wise thinking, which include intellectual humility, recognition of uncertainty and change, consideration of different perspectives, and integration of these perspectives, is highly variable across situations. Cumulatively, empirical research suggests that variability in wise thinking is systematic, with greater wisdom in ecological and experimentally-induced contexts promoting an ego-decentered (vs. egocentric) viewpoint. Moreover, teaching for wisdom benefits from appreciation of context-dependency of intentions and actions depicted in the narratives of wisdom exemplars’ lives. I conclude by advancing a constructivist model of wisdom, suggesting that cultural-historical, personal-motivational, and situational contexts play a critical role for wisdom, its development, and its application in daily life.

Wisdom in Context

Philosophers and psychological scientists have converged on the idea that wisdom involves certain aspects of thinking (e.g., intellectual humility, recognition of uncertainty and change), enabling application of knowledge to life challenges. Empirical evidence indicates that people’s ability to think wisely varies dramatically across experiential contexts that they encounter over the life span. Moreover, wise thinking varies from one situation to another, with self-focused contexts inhibiting wise thinking. Experiments can show ways to buffer thinking against bias in cases in which self-interests are unavoidable. Specifically, an ego-decentering cognitive mind-set enables wise thinking about personally meaningful issues. It appears that experiential, situational, and cultural factors are even more powerful in shaping wisdom than previously imagined. Focus on such contextual factors sheds new light on the processes underlying wise thought and its development, helps to integrate different approaches to studying wisdom, and has implications for measurement and development of wisdom-enhancing interventions.

Wisdom Gained? Assessing Relationships Between Adversity, Personality and Well-Being Among a Late Adolescent Sample

How do late adolescents make sense of stressful life events they have experienced in their lives? In a sample of 1320 college students, 676 (58% White, 63% female) reported the stressful events they had experienced in their lifetime up until the present survey and indicated whether they considered each stressful event to be a turning point and/or an opportunity for wisdom. Students also completed measures of personality and well-being. We hypothesized that the tendency to interpret stressful events as turning points or opportunities for wisdom would explain the associations between three personality characteristics (Openness to Experience, Extraversion, and Emotionality) and well-being. We used a multi-step ESEM approach in which we first assessed the measurement structure of our items before testing partial and complete structural models. We tested partial and structural models according to extant guidelines associated with the evaluation of indirect effects models. We did not find support for the indirect effects model, but Openness was associated with the tendency to view stressful events as turning points, and Openness and Extraversion were associated with the tendency to view stressful events as leading to wisdom, as well as with increased well-being.

The Value of Prospective Reasoning for Close Relationships

We examined how adopting a future (vs. present)-oriented perspective when reflecting on a relationship conflict impacts the process of reasoning and relationship well-being. Across two studies, participants instructed to think about how they would feel in the future (vs. present) expressed more adaptive reasoning over a relationship conflict—low partner blame, greater insight, and greater forgiveness, which was then associated with greater relationship well-being—for example, more positive versus negative emotions about the relationship and expectations that the relationship will grow. These findings were driven by a decrease in person-centered language when reflecting on the conflict. Implications for understanding how temporal distance and reasoning impact relationship conflict management are discussed.