Deconstructing wisdom through a cultural lens: Folk understandings of wisdom and its ontology in the Philippines and Sri Lanka

In many contemporary societies, misinformation, epistemic arrogance, and intergroup conflict pose serious threats to social cohesion and well-being. Wisdom may offer a potential antidote to these problems, with a recently identified Common Wisdom Model (CWM) suggesting that wisdom involves epistemic virtues such as intellectual humility, openness to change, and perspective-taking. However, it is unclear whether these virtues are central for folk concepts of wisdom in non-Western contexts. We explored this question by conducting focus group discussions with 174 participants from the Philippines and Sri Lanka, two countries facing socio-political and economic challenges. We found that epistemic themes were common in both countries, but more so when participants were asked to define wisdom in general terms rather than to describe how it is acquired or expressed in daily lives. Moreover, epistemic themes were more prevalent among Filipino than Sri Lankan participants, especially when the questions posed were abstract rather than concrete. We discuss how these findings relate to the CWM and the socio-cultural contexts of the two countries, and suggest that a question format should be considered in cross-cultural research on wisdom.

A Cross-Cultural Study of Justice Sensitivity and Its Consequences for Cooperation

In Western samples, individuals differ systematically in the importance they assign to matters of justice and injustice, and dispositional Justice Sensitivity can be differentiated according to the perspectives of victim, observer, beneficiary, and perpetrator. In a cross-cultural comparison between the Philippines, Germany, and Australia ( N = 677 students), we investigated whether Justice Sensitivity can be equivalently described by these four perspectives, whether measurement instruments have invariant psychometric properties, and whether the psychological relevance of the Justice Sensitivity perspectives for cooperation behavior differs between these cultural contexts. The results of multigroup confirmatory factor analyses support weak measurement invariance and invariant associations between Justice Sensitivity perspectives and trust game decisions. Across cultures, victim sensitivity predicted reluctance to cooperate under threat of exploitation, and observer, beneficiary, and perpetrator sensitivities predicted cooperation under temptation. Our study extends insight into Justice Sensitivity to underresearched cultural contexts of urban and rural Philippines.

Polyculturalism and Attitudes Toward the Continuing Presence of Former Colonizers in Four Postcolonial Asian Societies

Polyculturalism is the lay belief that cultures are dynamically interconnected and mutually influencing each other historically and in contemporary times. Belief in polyculturalism is associated with various positive intergroup outcomes in intercultural social contexts, but it has never been studied in relation to intergroup attitudes in postcolonial societies. Two studies with participants from four postcolonial Asian societies (total N = 1,126) explore whether polyculturalism will also be associated with positive attitudes toward the continuing presence of former colonizers. The historical colonial experience may be socially represented positively or negatively in different societies, and in this context, the studies inquire into whether current attitudes toward former colonizers are positively associated with the belief in polyculturalism. In two studies (after controlling for belief in multiculturalism, genetic and social constructivist lay theories of race, and national identity) polyculturalism was positively associated with favorable attitudes toward continuing presence of former colonizers in Hong Kong, Macau, and Jakarta, but not in Johor Bahru, Malaysia and Wonosobo, Indonesia. The positive association with polyculturalism was found only in the three societies with a high degree of intercultural contact, where the core beliefs of polyculturalism may be more meaningful. The results are discussed in terms of how intergroup relations between former colonizers and colonized peoples are forms of between-society intercultural contact that are also influenced by intergroup lay theories.

Cross-Cultural Differences in a Global “Survey of World Views”

We know that there are cross-cultural differences in psychological variables, such as individualism/collectivism. But it has not been clear which of these variables show relatively the greatest differences. The Survey of World Views project operated from the premise that such issues are best addressed in a diverse sampling of countries representing a majority of the world’s population, with a very large range of item-content. Data were collected online from 8,883 individuals (almost entirely college students based on local publicizing efforts) in 33 countries that constitute more than two third of the world’s population, using items drawn from measures of nearly 50 variables. This report focuses on the broadest patterns evident in item data. The largest differences were not in those contents most frequently emphasized in cross-cultural psychology (e.g., values, social axioms, cultural tightness), but instead in contents involving religion, regularity-norm behaviors, family roles and living arrangements, and ethnonationalism. Content not often studied cross-culturally (e.g., materialism, Machiavellianism, isms dimensions, moral foundations) demonstrated moderate-magnitude differences. Further studies are needed to refine such conclusions, but indications are that cross-cultural psychology may benefit from casting a wider net in terms of the psychological variables of focus.

Prediction and Cross-Situational Consistency of Daily Behavior across Cultures: Testing Trait and Cultural Psychology Perspectives

Trait and cultural psychology perspectives on the cross-situational consistency of behavior, and the predictive validity of traits, were tested in a daily process study in the United States (N = 68), an individualistic culture, and the Philippines (N = 80), a collectivistic culture. Participants completed the Revised NEO Personality Inventory (Costa & McCrae, 1992) and a measure of self-monitoring, then reported their daily behaviors and associated situational contexts for approximately 30 days. Consistent with trait perspectives, the Big Five traits predicted daily behaviors in both cultures, and relative (interindividual) consistency was observed across many, although not all, situational contexts. The frequency of various Big Five behaviors varied across relevant situational contexts in both cultures and, consistent with cultural psychology perspectives, there was a tendency for Filipinos to exhibit greater situational variability than Americans. Self-monitoring showed some ability to account for individual differences in situational variability in the American sample, but not the Filipino sample.