Wisdom - Scientific Research Overview

     "Wisdom is an ancient concept that has gained new interest among clinical researchers as a complex trait relevant to general physical and mental health, well-being, happiness, life satisfaction, personal mastery, and resilience. (Referenced) studies suggest that wisdom is a useful construct with important implications for individuals as well as society. 

     The concept of practical (as opposed to theoretical) wisdom has been discussed since the times of Aristotle, but is used in recent years to refer to knitting together the cognitive, social, and emotional processes involved in everyday decision making i.e., actual decisions and choices one might make rather than the abstraction of a ‘wise’ person. Erikson (1959) proposed the last stage of psychosocial development culminating in wisdom. Beginning in the 1970s, Baltes and others initiated empirical research on wisdom, focusing on cognitive abilities. Subsequently, several investigators drew attention to the importance of emotional regulation, and Vaillant, Cloninger, and Blazer stressed the potential role of wisdom in well-being.

 

Defining wisdom:

     Based on a review of empirically based definitions of wisdom published in peer-reviewed journals, mostly from western countries, we identified six most commonly included components of wisdom: 

(1) general knowledge of life and social decision making - ability to give good advice, life knowledge, and life skills; 

(2) emotional regulation - affect regulation and self-control; 

(3) pro-social behaviors - e.g., empathy, compassion, altruism, and a sense of fairness; 

(4) insight - the ability and desire to understand oneself and one's actions at a deep level; 

(5) value relativism (tolerance for divergent values) - being nonjudgmental and accepting of other value systems; and 

(6) decisiveness - the ability to make quick and effective decisions.

 

     Current thinking in wisdom research considers the entity of wisdom not as a collection of distinct traits, but rather as a higher-order construct that includes various domains such as prosocial behaviors, emotional regulation, and others listed above. Thus, overall wisdom is greater than the sum of its parts in terms of its utility to the self and the society. 

     In a separate survey study using the Delphi method, international researchers in the field agreed that the components mentioned above were key to defining wisdom. Finally, a mixed-methods study of wisdom in the Bhagavad Gita, a scripture written in India several thousand years ago, suggested that most of those components had also characterized the ancient Indian construct of wisdom. The same seems to hold true for the Books of Wisdom in the Bible and documents in most other religions. Whereas the relative emphasis on specific components of wisdom has varied across cultures and times, there have been more similarities than differences among different postulated concepts of wisdom over the centuries and around the world, suggesting that there is an underlying biological substrate of wisdom that influences and is influenced by life experiences.

Putative neurobiological basis:

     By examining the neurobiology of consistently identified components of wisdom, one can begin to hypothesize how such a complex human characteristic may be orchestrated within the human brain. Accordingly, we reviewed studies focusing on neuroimaging / brain localization and neurotransmitters associated with individual components of wisdom. Prefrontal cortex and amygdala seemed to be the main brain regions related to all of these components. The prefrontal cortex figures prominently in emotional regulation, social decision making, and value relativism, primarily via top-down regulation of limbic (amygdala) and striatal regions. The dorsolateral prefrontal cortex facilitates calculated, reason-based decision making, whereas the ventromedial prefrontal cortex is implicated in emotional valence and prosocial attitudes / behaviors. Reward neurocircuitry (ventral striatum, nucleus accumbens) also appears important for promoting prosocial attitudes / behaviors. 

     We also approached the putative neurobiology of wisdom by examining behavioral effects of localized brain damage. Severe damage to the above-mentioned areas, especially the prefrontal cortex, either through trauma or disease, results in a loss of personality characteristics associated with wisdom. A number of cases have been described, starting with the well-known case of Phineas Gage, in whom damage to frontostriatal and frontolimbic circuits resulted in loss of behaviors listed as components of wisdom. A noteworthy example is the behavioral variant of frontotemporal dementia, with brain atrophy restricted to anterior portions of the prefrontal lobes, which is associated with dramatic changes in personality as the patients become impulsive, socially inappropriate, and emotionally inept, with behaviors antithetical to wisdom."

       Thomas, M.L., et al., "A new scale for assessing wisdom based on common domains and a neurobiological model: The San Diego Wisdom Scale (SD-WISE)." Journal of Psychiatric Research (2017), http://dx.doi.org/10.1016/j.jpsychires.2017.09.005

 

Katie Hoffman      Boy (Crystal Stare)      www.katiehoffman.com

Dealing with Trauma & Adversity

      "The greatest and most important problems of life are all fundamentally insoluble. They can never be solved but only outgrown (accepted & transcended)."          Carl Jung 

 

     “traumatic life experiences can be conducive to the development of (personal) wisdom, a notion prominent in concepts such as post-traumatic growth, stress-related growth, or growth through adversity. After negative experiences such as accidents, life-threatening illness, or the death of a close other person, many people report self-perceived increases in aspects of personal growth such as compassion, affect regulation, self-understanding, honesty and reliability, spirituality, and self-reported wisdom itself. While such self-perceptions of growth may be delusional, it seems plausible that personal wisdom is fostered by the experience of fundamental changes that ‘force’ individuals to grow by challenging them to reorganize – but not completely destroy – their assumptions about life and priorities.”

     Staudinger UM, Gluck J. "Psychological wisdom research: commonalities and differences in a growing field." Annu Rev Psychol 2011; 62: 215-41.
 

     “There are at least two ways to picture a broken heart, using heart in its original meaning not merely as the seat of the emotions but as the core of our sense of self. The conventional image, of course, is that of a heart broken by unbearable tension into a thousand shards—shards that sometimes become shrapnel aimed at the source of our pain. Every day, untold numbers of people try to ‘pick up the pieces,’ some of them taking grim satisfaction in the way the heart’s explosion has injured their enemies. Here the broken heart is an unresolved wound that we too often inflict on others.
     But there is another way to visualize what a broken heart might mean. Imagine that small, clenched fist of a heart ‘broken open’ into largeness of life, into greater capacity to hold one’s own and the world’s pain & joy. This, too, happens every day. Who among us has not seen evidence, in our own or other people’s lives, that compassion and grace can be the fruits of great suffering? Here heartbreak becomes a source of healing, enlarging our empathy and extending our ability to reach out.” 

     Palmer PJ. "The politics of the brokenhearted. On holding the tensions of democracy." Fetzer Foundation, 2005.
 

     “When worldviews change, new possibilities can emerge, even within the same set of circumstances. Worldview transformation … is a fundamental shift in perspective that results in long-lasting changes in people’s sense of self, perception of relationship to the world around them, and way of being.”  

     Schlitz MM, Vieten C, Miller EM. "Worldview transformation and the development of social consciousness." Journal of Consciousness Studies 2010; 17(7-8): 18-36. 


      "The most intense conflicts, if overcome, leave behind a sense of security and calm that is not easily disturbed. It is just these intense conflicts and their conflagration which are needed to produce valuable and lasting results."             Carl Jung

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