Laypersons and experts believe that wisdom is cultivated through a diverse range of positive and negative life experiences. Yet, not all individuals with life experience are wise. We propose that one possible determinant of growth in wisdom from life experience is self-reflection. In a life span sample of adults (N = 94) ranging from 26 to 92 years of age, we examined wisdom's relationship to self-reflection by investigating "why" people report reflecting on the past (i.e., reminiscence functions) and "how" they reflect within autobiographical memories of difficult life events (i.e., autobiographical reasoning). We assessed wisdom using self-report, performance, and nomination approaches. Results indicated that wisdom was unrelated to the frequency of self-reflection; however, wiser people differed from others in their (a) reasons for reminiscence and (b) mode of autobiographical reasoning. Across 3 methods for assessing wisdom, wisdom was positively associated with exploratory processing of difficult life experience (meaning-making, personal growth), whereas redemptive processing (positive emotional reframing, event resolution) was positively associated with adjustment. This study suggests that developmental pathways in the wake of adversity may be partially determined by how individuals self-reflectively process significant life experiences. (PsycINFO Database Record

Psychological research on wisdom has flourished in the last 30 years, much of it investigating laypeople’s implicit theories of wisdom. In three studies, we took an exemplar and prototype approach to implicit wisdom theories by asking participants to nominate one or more cultural-historical figures of wisdom. Study 1 revealed that individuals draw from a wide range of wisdom exemplars, with substantial agreement on the most iconic figures. In Study 2, multidimensional scaling analysis of exemplars revealed practical, philosophical, and benevolent prototypes; follow-up analyses indicated that prototypes differed in familiarity, likability, and perceived wisdom. Study 3 showed that individuals nominated exemplars from the practical prototype more frequently than from the philosophical and benevolent prototypes and that prototype nomination depended in part on nominator characteristics. These studies suggest that exemplar- and prototype-based implicit wisdom theories are consistent with explicit psychological theories of wisdom.

Wisdom and meaning are important developments in emerging adulthood. In two studies, we investigated the relationship between wisdom and meaning using self-report measures (Study 1; N = 298) and narrative coding (Study 2; N = 271). Study 1 supported the hypothesis that the search for and presence of meaning in life were both positively correlated with wisdom. The presence of meaning partially mediated the relationship between wisdom and positive self-characteristics (i.e., optimism and self-esteem). Study 2 extended these results by coding two styles of narrative meaning-making in autobiographical memories of stressful life events. As predicted, wisdom was positively associated with exploratory processing (i.e., deriving lessons and insights) in stressful memories but uncorrelated with redemptive processing (i.e., aimed at positive emotional transformation). Results suggest a possible pathway through which wisdom and meaning influence positive self-development and the importance of styles of narrative meaning-making that differentially predict wisdom.

Research on identity development has paid relatively little attention to the development of marginalised identities such as those of gays and lesbians, whose isolation from the canonical narrative of sexuality may limit the available resources required for establishing a coherent identity. We examined these contested identities in relation to cultural-historical factors that may have played a role in shaping these identities over the past 50 years, and looked at how such factors have impacted the voicing and silencing of gay experiences. Participants (N=251) reported (1) a memory of a cultural event relevant to their sexuality, and (2) a self-defining memory about their sexuality. Those in older cohorts reported cultural memories centred on politics and other external events (e.g., Stonewall riots), and younger cohorts reported more personal memories (e.g., coming out), suggesting that homosexual identities have become less culturally defined, and instead more personally defined. Further, participants of older cohorts reported self-defining events that were predominantly from one private domain (e.g., sex). In contrast, younger participants reported a variety of self-defining events. These results suggest that cultural-historical factors play an important role in defining the developmental pathway of individuals, perhaps especially those who have marginalised identities.

The purpose of this study was to examine laypeople’s subjective understanding of their own wisdom development. To do this, autobiographical memories of wisdom-fostering life events were examined for (a) life-event characteristics, and (b) self-reflective processes believed to support growth in wisdom through life experience. Midlife adults (N = 482) provided a written autobiographical memory of a wisdom-fostering life event. Memories were content analyzed by expert coders for life-event characteristics (i.e., fundamentality, emotional valence, cultural normativity, and specific event types) and self-reflective processes (i.e., narrative coherence, meaning-making, and personal growth). Participants also completed self-report and performance measures of wisdom. Wisdom-fostering life events tended to be fundamental to life, culturally non-normative, and emotionally negative. Participants frequently reported developing wisdom from relationship events (e.g., interpersonal conflict, divorce) and life-threatening/mortality events (e.g., death, serious illness). Wisdom was positively associated with reconstructive (i.e., narrative coherence) and analytical (i.e., meaning-making, personal growth) components of self-reflection. Self-reflective processes varied as a function of life-event characteristics. This study emphasizes the role of both persons and environments in the development of wisdom, and highlights the importance of self-reflection as a mechanism through which wisdom is constructed from life experience.

Psychologists have studied the ancient concept of wisdom for 3 decades. Nevertheless, apparent discrepancies in theories and empirical findings have left the nomological network of the construct unclear. Using multilevel meta-analyses, we summarized wisdom’s correlations with age, intelligence, the Big Five personality traits, narcissism, self-esteem, social desirability, and well-being. We furthermore examined whether these correlations were moderated by the general approach to conceptualizing and measuring wisdom (i.e., phenomenological wisdom as indexed by self-report vs. performative wisdom as indexed by performance ratings), by specific wisdom measures, and by variable-specific factors (e.g., age range, type of intelligence measures, and well-being type). Although phenomenological and performative approaches to conceptualizing and measuring wisdom had some unique correlates, both were correlated with openness, hedonic well-being, and eudaimonic well-being, especially the growth aspect of eudaimonic well-being. Differences between phenomenological and performative wisdom are discussed in terms of the differences between typical and maximal performance, self-ratings and observer ratings, and global and state wisdom. This article will help move the scientific study of wisdom forward by elucidating reliable wisdom correlates and by offering concrete suggestions for future empirical research based on the meta-analytic findings.