Aspects Of Wisdom Research Articles

An Aspect of Wisdom in Early Judaism and Lukan Writtings

An Aspect of Wisdom in Early Judaism and Lukan Writtings

Why is Gandhi Wise? A Cross-Cultural Comparison of Gandhi as an Exemplar of Wisdom

This study explores cross-cultural differences in why Mohandas (Mahatma) Gandhi is nominated as an historical exemplar of wisdom. We compare the answers of emerging adults (aged 18–30) from three populations: Indian citizens, Canadian citizens, and Indian immigrants to Canada. Chi-square analyses showed that these groups emphasize significantly different aspects of Gandhi’s wisdom: Canadian citizens see Gandhi’s wisdom as practical and intellectual; Indian citizens see Gandhi’s wisdom as practical and benevolent; Indian immigrants to Canada consider Gandhi to integrate benevolent, intellectual, and practical aspects of wisdom; they also differ significantly in attributes associated with their implicit theory about his wisdom. Participants who know more about Gandhi also claim that he had a greater impact on their own lives. These findings suggest that historical exemplars of wisdom are filtered through the sociocultural contexts of each participant’s own lived experience, but that they still can be an inspiration in personally meaningful ways.

26 Practical Wisdom in Confucian Philosophy

Abstract Confucianism, since the time of Confucius, emphasizes the significance of “practical wisdom” as the realization of philosophy. This approach accentuates the practical aspects of wisdom rather than the analytical rationale of the intellect. Emphasis on practical wisdom persistently reinforces a moral foundation that is not differentiated from personal virtue. At the same time, practical wisdom in Confucianism stresses self-cultivation, or the complete transformation of the self, derived from the internal state of the heart/mind (xin).

Older is wiser? It depends who you ask… and how you ask

ABSTRACTInteracting with older adults can trigger a number of stereotypes. Negative stereotypes tend to dominate, but a persistent positive perception of aging in the popular psyche is that age brings wisdom. Despite this common belief, previous research suggests that the relationship between age and wisdom is weak and inconsistent. We propose that this is due to opposing perceptions of aging – gains in life experience and socioemotional skills, counteracted by declines in cognitive skill – that also vary with characteristics of the perceiver and the context. We investigated these paradoxical perceptions of aging by asking younger (aged 20–40) and older (aged 60–80) adult judges to rate adult speakers (aged 30–89) on the basis of their responses to three narrative prompts. Several aspects of wisdom were judged, including those related to cognitive skills, and those related to socioemotional aspects of wisdom. We examined the impact on ratings of speaker and rater characteristics, as well as the interaction of these characteristics with the dimension being rated. Findings showed that the wisdom ratings were higher for speakers with better verbal fluency, and that the relationship between age and perceived wisdom was moderated by the speaker’s gender. Consistent with prior work, speaker age (relative to rater’s age) had a negative effect on cognitive aspects of wisdom, but a positive effect on socio-affective aspects of wisdom. Implications for understanding age-related stereotypes and conceptions of wisdom are discussed.

Lingkungan Sosial Budaya dan Persepsi Pelanggan terhadap Pengobatan Luar Puskesmas (Kasus di Kota Kotamobagu dan Kabupaten Bolaang Mongondow Utara, Provinsi Sulawesi Utara)

<p>Social cultural environment and Clients perception to the traditional health services considered as two important aspects. Social culture environment measured by social culture values and locality wisdom aspects. Clients perception to the traditional health services measured by perception to traditional mid-wife and perception to the traditional health service. Social culture environment that oriented to the health service has a high category, on the other hand, clients perception to the traditional health services has a middle category. Extention education is needed to improve the client’s behavior.<br />Keywords: Social cultural environment, Clients perception, the traditional health services</p>

Teaching for Wisdom in an Intergenerational High-School-English Class

Although the psychological benefits of intergenerational learning environments have been well documented, no study has yet investigated wisdom as an outcome of intergenerational classroom engagement. In this study, Elders between the age 60–89 were recruited to participate in a high-school English classroom. We hypothesized that participating in an intergenerational high-school classroom would benefit both Elders and Students by fostering the conditions for both groups to develop greater psychological wisdom. Our findings indicate that both Elders and Students actively engaged the five dimensions of wisdom identified by Webster (2003, 2007) during their time in the intergenerational class. Further, we find that while Students and Elders both demonstrated aspects of wisdom, they understood the concept of wisdom in strikingly different ways.

Practical Wisdom in Confucian Philosophy

Confucianism, since the time of Confucius, emphasizes “practical wisdom” as the realization of philosophy. This approach accentuates the practical aspects of wisdom rather than the analytical rationale of the intellect. Emphasis on practical wisdom persistently reinforces a moral foundation that is not differentiated from personal virtue. At the same time, practical wisdom in Confucianism stresses self-cultivation, or the complete transformation of the self, derived from the internal state of the heart/mind (xin 心). Finally, Confucian insists that practical wisdom must be transformed into practical action.

Adaptation of the three-dimensional wisdom scale (3D-WS) for the Korean cultural context.

ABSTRACT Background: Previous research on wisdom has suggested that wisdom is comprised of cognitive, reflective, and affective components and has developed and validated wisdom measures based on samples from Western countries. To apply the measurement to Eastern cultures, the present study revised an existing wisdom scale, the three-dimensional wisdom scale (3D-WS, Ardelt, 2003) for the Korean cultural context. Methods: Participants included 189 Korean heritage adults (age range 19-96) living in Los Angeles. We added a culturally specific factor of wisdom to the 3D-WS: Modesty and Unobtrusiveness (Yang, 2001), which captures an Eastern aspect of wisdom. The structure and psychometrics of the scale were tested. By latent cluster analysis, we determined acculturation subgroups and examined group differences in the means of factors in the revised wisdom scale (3D-WS-K). Results: Three factors, Cognitive Flexibility, Viewpoint Relativism, and Empathic Modesty were found using confirmatory factor analysis. Respondents with high biculturalism were higher on Viewpoint Relativism and lower on Empathic Modesty. Conclusion: This study discovered that a revised wisdom scale had a distinct factor structure and item content in a Korean heritage sample. We also found acculturation influences on the meaning of wisdom.

Pertimbangan Aspek Sosial Budaya dan Kearifan Lokal dalam Pengembangan Kawasan Danau Tempe Provinsi Sulawesi Selatan

One of the potential regions in South Sulawesi Province is Tempe Lake region. The socio-cultural conditions of the local community can be an interesting matter to become a foundation in the regional development. The purpose of this study was to identify and to describe the form of community local wisdom in Tempe Lake region that can be considered in the regional development, to analyze the agricultural commodity that become the leading commodity, to identify the development level of rural, to analyze the contents of spatial plan policies that support the local wisdom aspects and to arrange Tempe Lake region’s development referrals with regard to local wisdom. The results showed that 7 local communities has a potential regarding local wisdom aspects. Commodities of fisheries and animal husbandry as leading commodities. Most of the rural areas in Tempe Lake region was at a low level of development. In the RTRW of Sidrap, Soppeng and Wajo Regency had found that assimilation element was the most heavily contented element in the three documents. The referrals of Tempe Lake region development with regard to local wisdom could be based on the local knowledge in regional development planning, natural resource management, local economic development, traditional settlements development, cultural village development, and protection of cultural sites.

EPA-1662 – Culture, cognition, values and wisdom

Right and wrong, true and false, just and unjust, good and bad, lawful and illegal, profitable and unprofitable; there are many ways to dichotomize a decision, a course of action. Wisdom – wise and unwise – goes beyond all of these and straddles these dichotomies. Wisdom involves the ability to see things in the totality, to see what is desirable. A course of action may be right and lawful, but still may be unwise. Wisdom involves seeing things in the totality, and requires a synthetic ability. People differ from one another in cognitive style, from analytic to synthetic. Western cultures tend to be analytic, whereas the traditional societies of the East holistic and synthetic. A number of things may appear to be right but may still be unwise. Certain things may be just, but implausible. A legal action may give rise to complications in its wake. It may not be worth the cost. Wisdom involves a meta-approach to the problem at hand, to arrive at a course of action. Wisdom in inextricably linked with moral values and social mores. Values largely determine what should be done. However, at times, a course of action may be ignored or left undone, if although morally correct, may create problems. The various aspects of wisdom will be discussed.

Wisdom and Mental Health Across the Lifespan

The relationships between wisdom and age and between wisdom and mental health are complex with empirical results often inconsistent. We used a lifespan sample and broad, psychometrically sound measures of wisdom and mental health to test for possible age trends in wisdom and its subcomponents and the relationship between wisdom and hedonic and eudaimonic aspects of well-being. Participants included 512 Dutch adults ranging in age from 17 to 92 (M age = 46.46, SD = 21.37), including 186 men and 326 women. Participants completed measures of wisdom, physical health, mental health, and personality. Significant quadratic trends indicated that middle-aged adults scored higher on wisdom than younger and older adults. Investigation of wisdom subcomponents illustrated that a complex pattern of increases and decreases in different aspects of wisdom helped account for these age findings. Bivariate correlations showed the expected positive association between wisdom and mental health. Hierarchic regression analyses indicated that the positive association between wisdom and mental health remained significant after accounting for demographic variables (i.e., sex, age, education) and personality traits (i.e., neuroticism, extraversion, and openness to experience). Age trends in the components of wisdom (older adults higher in life experience but lower in openness relative to younger and middle-aged adults) help explain the curvilinear pattern showing an advantage in wisdom for middle-aged adults. The greater association between wisdom and eudaimonic well-being suggests that wise persons enhance mental health by pursuing meaningful activities.

Redefining Religious Truth as a Challenge for Philosophy of Religion

One of the most important features of contemporary Western societies is the rise of (religious) pluralism. Whereas (philosophical) theism used to serve as a common ground to discuss the truth-claims of religion, this approach seems to have lost much of its plausibility. What I want to argue in this article is that philosophy of religion as a critical intellectual activity still cannot do without the notion of religious truth, but also that it needs to redefine this truth in an existential way, i.e. by interpreting religions as concrete ways of life. In this paper I develop this idea of religious truth by interpreting religions as traditions of wisdom, being a kind of truth that is able to orientate humans’ lives without being swayed by the issues of the day. In order to substantiate my interpretation I discuss three fundamental aspects of wisdom, viz. the fact that it rests on a broadened idea of reason, the way in which it discovers the universal in the particular, and the insight that all life-orientations are based on a principle that is subjectively adequate, but objectively inadequate (Kant).

“Knows what is good and bad”, “Can teach you things”, “Does lots of crosswords”: Children's knowledge about wisdom

Whereas a number of studies have investigated adult laypersons' understanding of the concept of wisdom, children's knowledge about wisdom has not yet been studied. A total of 461 Austrian elementary-school children filled out a questionnaire about wisdom. Results showed an increase in self-reported familiarity with the term “wisdom” from 43.0% in grade 1 to 92.1% in grade 4. Children's open definitions of wisdom as well as their wisdom-typicality judgements of a list of adjectives focused on cognitive aspects, especially fluid intelligence, and social aspects of wisdom, especially friendliness. Aspects involving reflection, such as learning from experience or perspective taking, were seldom mentioned. The frequency with which old age was judged as typical for wisdom increased across grades 1 to 4. Gender differences were mostly found in nominations of wise figures, where boys nominated male figures more often than girls.

An Applied Using Local Wisdom to Making Ironware for Community Economic Development

Problem statement: Arts and craft were important for economics and society of northeastern people in Thailand: For all that, local wisdom to make ironware lack interest from society. This research aimed to an applied using local wisdom to make ironware for community economic development. Approach: Research method was a qualitative research which studied populations who lived in 5 provinces: Khai village, Chaiyaphum; Pai village, Buriram province; Muang Wan village, Khonkaen province; Phon village, Sisaket province and Longtong village Nakhonratchasima province. 105 Populations were selected by purposive sampling from (1) key information group (2) causal informant group (3) general informants. Structured interview, unstructured interview, participant observation and descriptive analysis were used for research instruments. Results: The study found that (1) making ironware was an applied local wisdom which had local wisdom aspects which were conventional and newly integrated thoughts regarding tools, producing instruments, ways and products. (2) Government policy of a main approach and an alternative one emphasized on self-sufficiency which was a main factor for making ironware continuously till the present time. (3) Occupational crafts were products for usefulness and aesthetics that effected on households, depending on themselves. Conclusion: Local wisdom, making ironware was a producing way between man and man, man and supernatural, man and technology in globalization which was transmitted by any gurus. Local wisdom an applied continually helped local people existing peacefully, harmony with surrounding and belief: Accordingly, all communities could be self-sufficient and sharing things or products strongly.

How Similar are Wise Men and Women? A Comparison Across Two Age Cohorts

Orwoll and Achenbaum (1993) suggest that the path to wisdom might be considerably different for men and women, although a wise person might have integrated the feminine and masculine aspects of wisdom. Using samples of 464 undergraduate college students and 178 older adults (age 52+), univariate and multivariate analyses of variance revealed that wisdom (measured by cognitive, reflective, and affective characteristics) was unrelated to gender. Women, however, tended to score higher on the affective dimension of wisdom than men. By contrast, men tended to outperform women on the cognitive wisdom dimension only among the older cohort. The results might reflect gender-specific socialization practices and changes in those practices for the younger cohort. As predicted, no significant differences between men and women were found in the three dimensions of wisdom among the top 25% of wisdom scorers, suggesting that relatively wise persons have integrated the cognitive and affective dimensions of wisdom.

Knowledge and Intellectual Practice in A Swahili Context: ‘Wisdom’ and The Social Dimensions of Knowledge

This article investigates ‘wisdom’ from an ethnographic perspective that pays attention to the ways in which knowledge is performed, appreciated, negotiated and questioned in everyday life in Mombasa, on the Swahili coast. It discusses thebarazasetting (daily meeting points for male social peers) as a venue for intellectual practice and the appreciation of wisdom. Basic features of communicative interaction identified there can also be found to be in play when looking at case studies of individuals and their performances. The article looks at how two genres (didactictenzipoetry and Ramadhan lectures) are used by Swahili intellectuals who are regarded as exceptional in their field. Verbal, performative and social skills are found to be crucial aspects of wisdom, which also has to do with being able to engage with common social concerns in a manner that leads to further insight and intellectual orientation for others. In this sense, social responsibilities and moral obligations in the use of knowledge play an important role. Overall, the article seeks to contribute to a general discussion of wisdom, based on insights gained on the East African coast.

The Berlin Wisdom Paradigm: A Conceptual Analysis of a Psychological Approach to Wisdom

The main purpose of this article is to undertake a conceptual investigation of the Berlin Wisdom Paradigm: a psychological project initiated by Paul Baltes and intended to study the complex phenomenon of wisdom. Firstly, in order to provide a wider perspective for the subsequent analyses, a short historical sketch is given. Secondly, a meta-theoretical issue of the degree to which the subject matter of the Baltesian study can be identified with the traditional philosophical wisdom is addressed. The main result yielded by a careful conceptual analysis is that the philosophical and psychological concepts of wisdom, though not entirely the same, are at least parallel. Finally, one of the revealed aspects of the Berlin Wisdom Paradigm, i.e. its relative neglect of the non-cognitive and personal aspects of wisdom is brought to the fore. This deficiency, it is suggested, can be remedied by the application of the virtue ethics’ conceptual framework.

Practically wise leadership: toward an integral understanding

This paper presents a model of practical wisdom that integrates various dimensions of experience and multiple levels of analysis, providing a meta‐theoretical framework through which to understand wise leadership practice in contemporary organizations. Drawing on phenomenological accounts of embodiment and emotion, we seek to overcome limitations in organizational research due to methodological individualism, exclusively cognitivist assumptions about human knowledge, and a lack of sensitivity to the complexity and dynamism associated with wisdom as it unfolds in organizations. In an effort to enact the processual aspect of wisdom in relation to the community of leadership scholars and practitioners, we additionally discuss various stages and lines of development relevant to wise leadership practice in organizations.

Conceptions of wisdom

This article reports exploratory research on the meanings associated with the concept of wisdom by two groups of intending information professionals. Concern for the limited success of knowledge management initiatives and the complexity and hyperturbulence of organizational environments has provoked discussion of the role of wisdom in organizations, management, leadership, and decision making. A literature review provides a distillation of the literature on the notion of wisdom as a foundation for investigating the alignment between these perspectives and those of the respondents. Data was collected through a survey using one open question. The findings of the content analysis of the responses are reported and discussed. It is evident that wisdom is a polysemantic concept, but that there is some level of agreement that knowledge, experience and action are key aspects of wisdom; but there is very little allusion to possible ethical and spiritual dimensions of wisdom.

The wisdom of experience: Autobiographical narratives across adulthood

This research uses an autobiographical approach to examine the relation of age to several aspects of wisdom. In Study 1 (N 1/4 86), adolescents', young adults', and older adults' wisdom narratives were content-coded for the types of life situations mentioned and the forms that wisdom took. Types of life situations reported (e.g., life decisions) were the same across age groups. Three different forms of wisdom emerged (empathy and support; self-determination and assertion; balance and flexibility) and their frequency differed with age. In Study 2, middle-aged and older adults' (N 1/4 51) autobiographical wisdom narratives were also analysed for type of situation and form of wisdom, but with the addition of two comparison life events: being foolish and having a very positive experience. Most findings replicated Study 1. Unlike Study 1, however, regardless of age, Study 2 participants largely showed the wisdom form, empathy and support. Results are discussed in terms of variations in individuals' implicit theories of wisdom as applied to their own lives.