View source for Wisdom

{{Short description|Combination of wit and virtue}}
{{redirect-distinguish|Sapience|Sentience}}
{{Other uses}}
{{Use dmy dates|date=September 2020}}
[[File:Luca Giordano - Dream of Solomon - WGA09004.jpg|thumbnail|[[Luca Giordano]]: The ''Dream of Solomon'': God promises Solomon wisdom]]
[[File:Center detail, from- Interior of a Book Cover- Manjuvajra Embracing His Consort, with Attendant Lamas MET DP335604 (cropped).jpg|thumb|Tibetan book cover depicting [[Prajñāpāramitā Devi]] and [[Manjushri|Mañjuśrī]] in yab yum, late 13th century]]

'''Wisdom''', also known as '''sapience''',<ref>EBSCO, [https://www.ebsco.com/research-starters/religion-and-philosophy/wisdom-sapience Wisdom (sapience)]</ref> is defined by psychologists as a combination of "[[Wit#Etymology|wit]] and [[virtue]],"{{sfn|Zhang|Shi|Wang|2023|p=15036}}{{efn|name="virtue_and_wit"}} the ability to apply expert{{sfn|Brown|Greene|2006}}{{sfn|Baltes|Smith|2008}} [[Tacit knowledge|tacit]]{{sfn|Sternberg|2007|p=xviii}} and [[experiential knowledge]],{{sfn|Jeste et al.|2010}} balancing intrapersonal, interpersonal and institutional interests,{{sfn|Baltes|Glück|Kunzmann|2001}} to deal with complex questions of life{{sfn|Brown|Greene|2006}}{{sfn|Baltes|Smith|2008}} and attain a [[common good]].{{sfn|Sternberg|2007|p=xviii}} Wisdom can be viewed as a stable personality trait, but also as context-bound process, meaning that a person in some contexts behaves wisely, but in other contexts does not.{{sfn|Grossmann|2017d}}{{sfn|Zhang|Shi|Wang|2023|p=15031}}{{efn|name="Context"}} Wisdom can also be viewed as influenced and determined by sociocultural norms and traditions.{{sfn|Zhang|Shi|Wang|2023|p=15031}} And wisdom can be viewed solely as wise behaviour,{{sfn|Zhang|Shi|Wang|2023|p=15031}} describing actions which lead to "an altruistic outcome by creatively and successfully solving problems."{{sfn|Zhang|Shi|Wang|2023|p=15030}}

Throughout history, wisdom has been regarded as a key [[virtue]] in [[religion]] and [[philosophy]]. Religiously, wisdom is an important element in the [[Wisdom literature|Biblical wisdom-tradition]] - often contrasting human knowledge with divine omniscience<ref name="Crenshaw 2010">{{cite book |last=Crenshaw |first=James L. |title=Old Testament Wisdom: An Introduction |orig-date=1981 |year=2010 |publisher=Westminster John Knox Press}}</ref> - which was further developed in [[Christianity]] and [[Islam]]. In [[Mahayana Buddhism]], ''prajna'' (insight, "wisdom") is wedded to [[karuṇā]], compassion, as icographically represented in [[Yab-Yum|yab-yum]]. Philosophically, wisdom has been explored by thinkers from [[Ancient Greece]] to modern times, with Greek (Plato) making a distinction between ''[[Sophia (wisdom)|sophia]]'', philosophical and contemplative wisdom regarding the divine order of existence; ''[[phronesis]]'', practical wisdom; and ''[[episteme]]'', formal or scientific knowledge.{{sfn|Sternberg|2007|p=148}}{{sfn|Robinson|1990}}

[[Psychology|Psychologists]] have researched wisdom since the late 1970s, starting with exploring folk conceptions of wisdom, and subsequently developing explicit-formal theories of wisdom. Theories that regard wisdom as a developmental [[cognitive]] and [[Personality psychology|personal]] trait hark back to [[Erik Erikson]]s theory of [[Erikson's stages of psychosocial development|stages of psychosocial development]],{{sfn|Baltes|Staudinger|2000}} and [[Piaget's theory of cognitive development#post-Piagetian and neo-Piagetian stages|post-formal stages]] added to [[Jean Piaget]]s theory of cognitive development.{{sfn|Sternberg|2007|p=150}}{{sfn|Baltes|Staudinger|2000}}{{sfn|Labouvie-Vief|1990}} Explicit-formal theories include [[Robert J. Sternberg]]s ''Balance Theory of Wisdom'',{{sfn|Zhang|Shi|Wang|2023}} which explores the relation between intelligence, creativity, and wisdom, and sees wisdom as "the value-laden application of [[tacit knowledge]] to attain a common good";{{sfn|Sternberg|2007|p=xviii}} and [[Paul Baltes]]' ''Berlin Wisdom Paradigm'',{{sfn|Zhang|Shi|Wang|2023}} which sees wisdom as a combination of "excellence in mind and virtue" and "an expert knowledge system dealing with the conduct and understanding of life."{{sfn|Baltes|Smith|2008}} Psychological definitions include two common components, namely wit and virtue: an emphasis on cognition, meaning, and affect, and a concern for human welfare.{{sfn|Zhang|Shi|Wang|2023|p=15036}}{{efn|name="virtue_and_wit"}}
{{TOC-limit|2}}

==Etymology==
The English word wisdom originates from the Old English wīsdōm, which is derived from wīs ("wise") and dōm ("judgment, decision, law").<ref>{{cite book |last=Harper |first=Douglas |title=Online Etymology Dictionary |orig-date=2001 |year=2024 |url=https://www.etymonline.com/word/wisdom}}</ref> The [[Proto-Germanic]] root wis- ("to see, to know") connects wisdom to perception and insight. Related terms appear in [[Old High German]] (wīssag, "prophetic"), [[Old Norse]] (vísdómr), and [[Gothic language|Gothic]] (weisdumbs).<ref>{{cite book |last=Watkins |first=Calvert |title=The American Heritage Dictionary of Indo-European Roots |orig-date=1985 |year=2011 |publisher=Houghton Mifflin Harcourt}}</ref>

In Ancient Greek, wisdom is expressed as σοφία (''[[Sophia (wisdom)|sophia]]''), often referring to both practical skill and philosophical insight. The term was central to Greek philosophy, particularly in Plato's and Aristotle's discussions on virtue.<ref>{{cite book |last=Barnes |first=Jonathan |title=The Presocratic Philosophers |orig-date=1979 |year=2002 |publisher=Routledge}}</ref> The Latin equivalent, ''sapientia'', derives from ''sapere'' ("to taste, to discern"), emphasizing wisdom as discerning between right and wrong.<ref>{{cite book |last=Lewis |first=Charlton T. |title=A Latin Dictionary |orig-date=1879 |year=1998 |publisher=Oxford University Press}}</ref>

In [[Sanskrit]] ''[[jñāna]]'' (ज्ञान) and ''viveka'' (विवेक) refer to knowledge and insight, and discernment or discrimination.<ref name="auto1">{{cite book |last=Radhakrishnan |first=Sarvepalli |title=Indian Philosophy |orig-date=1923 |year=2009 |publisher=Oxford University Press}}</ref>

Similar concepts exist in non-Indo-European languages:
* [[Hebrew]]: Chokhmah (חָכְמָה) in the Hebrew Bible is linked to divine and moral wisdom.<ref>{{cite book |last=Clifford |first=Richard |title=The Wisdom Literature |orig-date=1998 |year=2007 |publisher=Abingdon Press}}</ref>
* [[Chinese language|Chinese]]: Zhì (智) represents wisdom as practical intelligence, central to Confucian ethics.<ref name="auto">{{cite book |last=Ames |first=Roger T. |title=The Analects of Confucius: A Philosophical Translation |year=1999 |publisher=Ballantine Books}}</ref>

==Definitions==

===Dictionary definitions===
* Merriam-Webster: "ability to discern inner qualities and relationships"; "good sense"<ref>Merriam-Webster, [https://www.merriam-webster.com/dictionary/wisdom Wisdom]</ref>
* Cambridge dictionary: "the ability to use your knowledge and experience to make good decisions and judgments"<ref>Cambridge Dictionary, [https://dictionary.cambridge.org/dictionary/english/wisdom wisdom]</ref>
* Oxford English Dictionary:<ref>Oxford English Dictionary, [https://www.oed.com/dictionary/wisdom_n?tl=true wisdom]</ref>
:* "Capacity of judging rightly in matters relating to life and conduct; soundness of judgement in the choice of means and ends; sometimes, less strictly, sound sense, esp. in practical affairs: opposed to folly"; 
:* "Knowledge (esp. of a high or abstruse kind); enlightenment, learning, erudition; in early use often = philosophy, science. †Also, practical knowledge or understanding, expertness in an art. ''Now historical''."
* The Britannica Dictionary: "knowledge that is gained by having many experiences in life"; " the natural ability to understand things that most other people cannot understand"; "knowledge of what is proper or reasonable"; " good sense or judgment"<ref>The Britannica Dictionary, [https://www.britannica.com/dictionary/wisdom wisdom]</ref>

== Western religion and mythology ==
[[File:Meynier - Wisdom defending Youth against Love.jpg|thumb|''Wisdom Defending Youth against Love'' by [[Charles Meynier|Meynier]], {{circa|1810}}]]
[[File:Jacob de Wit - Allegorie op het schrijven van de geschiedenis 1754.jpg|thumb|''Truth and Wisdom assist History in writing'' by [[Jacob de Wit]], 1754]]

=== Mesopotamian mythology ===
The earliest wisdom literature comes from [[Sumerian language|Sumerian]] and [[Egyptian hieroglyphs|Egyptian]] texts. In Sumerian tradition, wisdom (''me'') was considered a divine principle given by the gods, recorded in [[proverbs]] and [[myths]].<ref>{{cite book |last=Kramer |first=Samuel Noah |title=The Sumerians: Their History, Culture, and Character |orig-date=1963 |year=1991 |publisher=University of Chicago Press}}</ref> In [[Mesopotamian mythology|Mesopotamian religion and mythology]], [[Enki]], also known as Ea, was the god of wisdom and intelligence. Divine wisdom allowed {{clarify|reason=who is designating? what is functioning? what makes a designation providential?|text=the provident designation of functions|date=August 2023}} and the ordering of the cosmos, and it{{ambiguous|reason=what is "it"? the wisdom? the designation?|date=August 2023}} was achieved by humans by following {{transliteration|sux|[[Me (mythology)|me]]}}s (in [[Sumerian language|Sumerian]]: order, rite, righteousness) which maintain balance.<ref>{{Cite book|url=https://archive.org/details/pdfy-OBb9_axzoPvTFsq4|title=The God Enki in Sumerian Royal Ideology and Mythology|last=Espak|first=Peeter|publisher=Tartu University Press|year=2014|series=Dissertationes Theologiae Universitatis Tartuensis|volume=19|location=Tartu|isbn=978-9949-19-522-0}}</ref> In addition to [[Sumerian religion|hymns to Enki or Ea]] dating from [[3rd millennium BC|{{BCE|the third millennium}}]], there is among the [[clay tablet]]s of [[Abu Salabikh]] from {{BCE|2600}} (the oldest dated texts), a "Hymn to [[Shamash]]" which includes the following:<ref>{{Cite journal|last=Bonechi|first=Marco|year=2016|title=87) The Pregnant Woman in the Archaic Hymn to Shamash of Sippar|url=http://sepoa.fr/wp/wp-content/uploads/2017/01/NABU-2016-4-DEF.pdf |archive-url=https://web.archive.org/web/20190801055234/http://sepoa.fr/wp/wp-content/uploads/2017/01/NABU-2016-4-DEF.pdf |archive-date=1 August 2019 |url-status=live|journal=Nouvelles Assyriologiques Brèves et Utilitaires |issue=4 |pages=147–150}}</ref>

{{blockquote|Wide is the courtyard of Shamash night chamber, (just as wide is the womb of) a wise pregnant woman! [[Sin (mythology)|Sin]], his warrior, wise one, heard of the offerings and came down to his fiesta. He is the father of the nation and the father of intelligence.}}

=== Egyptian mythology ===
{{Main|Egyptian mythology}}
{{Further|Sia (god)|Thoth}}

Egyptian wisdom texts, such as the [[Maxims of Ptahhotep]] (c. 2400 BCE), emphasized moral conduct and social harmony.<ref>{{cite book |last=Parkinson |first=R. B. |title=The Wisdom Texts from Ancient Egypt |orig-date=1991 |year=2002 |publisher=Oxford University Press}}</ref>

Sia was the personification of perception and thoughtfulness in the mythology of [[Ancient Egypt]]. Thoth, married to [[Maat]] (in [[Egyptian language|ancient Egyptian]]: order, righteousness, truth), was regarded as the being who introduced wisdom to the nation.<ref>{{cite web|first=Joshua J.|last=Mark|date=14 April 2016|url=https://www.worldhistory.org/article/885/egyptian-gods---the-complete-list/|title=Egyptian Gods – The Complete List|website=[[World History Encyclopedia]]|access-date=29 January 2019}}</ref><ref name="Uždavinys-2008" />

The concept of [[Logos]]{{snd}}manifest word of the divine thought{{snd}}was also present in the [[Ancient Egyptian religion|philosophy and hymns of Egypt]] and [[Ancient Greek philosophy|Ancient Greece]].<ref name="Uždavinys-2008">{{cite book|last=Uždavinys|first=Algis|title=Philosophy as a Rite of Rebirth: From Ancient Egypt to Neoplatonism|publisher=The Prometheus Trust|year=2008|isbn=978-1-898910-35-0|url=https://themathesontrust.org/publications-files/MTexcerpt-PhilosophyRebirth.pdf}}</ref> It was important in the thinking of [[Heraclitus]], and in the [[Abrahamic traditions]]. It seems to have been derived from Mesopotamian culture.<ref>{{Cite journal|url=https://www.academia.edu/6411568|title=Mesopotamian precursors to the Stoic concept of logic|last=Lawson, Jack Newton.|journal=Melammu Symposia 2. Myth and Mythologies: Methodological Approaches to Intercultural Influences|year=2001|publisher=[Melammu Project]|oclc=714111111}}</ref>

=== Judaism ===
{{Main|Chokmah}}
[[File:Book of Wisdom Belarusian Skaryna.jpg|thumb|Image from "[[Book of Wisdom]]" of Francysk Skaryna 1518]]

Biblical [[wisdom literature]] includes the [[Book of Proverbs|Proverbs]], [[Ecclesiastes]], and [[Book of Job|Job]], which depict wisdom as both divine and practical, often contrasting human knowledge with divine omniscience.<ref name="Crenshaw 2010"/>

The word "wisdom" (''[[Chokmah]]'' (חָכְמָה), from the Hebrew root {{lang|he|חכם}}) is mentioned 222 times in the [[Hebrew Bible]]. It was regarded as one of the highest virtues among the Israelites along with kindness ({{lang|he|חסד}}) and justice ({{lang|he|צדק}}). Wisdom is exemplified by [[Solomon]]. Much of the [[Book of Proverbs]], which is filled with [[Proverb|wise sayings]], is attributed to Solomon. The [[Talmud]] teaches that a wise person can foresee the future. {{transliteration|he|Nolad}} is a Hebrew word for "future," but also the Hebrew word for "birth", so one rabbinic interpretation of the teaching is that a wise person is one who can foresee the consequences of his/her choices (i.e. can "see the future" that he/she "gives birth" to).<ref>[[Wolpe, David]], perf. [https://www.sinaitemple.org/learning_with_the_rabbis/sermons/mp3/2012/Sermon081812.mp3 "Re'eh: What it Means to Choose."] ''Rabbi David Wolpe''. Sinai Temple, 11 August 2012. web. 16 August 2013.</ref>

=== Greek mythology ===

==== Athena and Metis ====
{{Main|Athena|Metis (mythology)}}

{{Blockquote|text=[[Athena]] (as Mentor) supported [[Telemachus|him]] by recognizing and fostering [[courage]], [[hope]], sense, bravery, and adeptness (Homer, trans. 1996, p. 102).<ref>{{cite journal| last1 = Carol| first1 = Sommer| last2 = Markopoulos | first2 = Panagiotis| last3 = Goggins| first3 =Shana| date = 2013| title = Mentoring master's level students: Drawing upon the wisdom of Athena as Mentor in Homer's Odyssey| journal = Journal of Poetry Therapy| volume = 26| issue = 1| pages = 1–12| doi = 10.1080/08893675.2013.764049| quote = [R]eference to Athena within the context of mentoring is not new (Roberts, 2000; Sambunjak & Marusic, 2009) [...] Athena appears in the guise of an old friend of Odysseus, whose name happens to be Mentor. She offers aid and advice to the young Telemachus. [...] In relationship to Telemachus, Athena (as Mentor) supported him by recognizing and fostering courage, hope, sense, bravery, and adeptness (Homer, trans. 1996, p. 102).}}</ref>|author=Sommer}}

The [[ancient Greeks]] considered wisdom to be an important [[virtue]], [[personified]] as the [[goddess]]es Metis and Athena. Metis was the first wife of [[Zeus]], who, according to [[Hesiod]]'s [[Theogony]], had devoured her pregnant; Zeus earned the title of Mêtieta ("The Wise Counselor") after that, as Metis was the embodiment of wisdom, and he gave birth to Athena, who is said to have sprung from his head.<ref>{{cite web|url=https://www.theoi.com/Titan/TitanisMetis.html|title=METIS – Greek Titan Goddess of Wise Counsel|website=Theoi Project|access-date=17 August 2019}}</ref><ref>[[Hesiod]]. ''Theogony''.</ref> Athena was portrayed as strong, fair, merciful, and chaste.<ref>{{cite web|last=Turnbill|first=Liz|date=12 August 2011|title=Athena, Greek goddess of wisdom and craftsmanship|url=https://goddessgift.com/goddesses/athena/|website=Goddess Gift}}</ref>

==== Apollo ====
{{Main|Apollo}}

Apollo was also considered a god of wisdom, designated as the conductor of the [[Muses]] (''Musagetes''),<ref>{{cite web|url=https://www.theoi.com/Ouranios/Mousai.html|title=MOUSAI – Greek Goddesses of Music, Poetry & the Arts|website=Theoi Project|access-date=17 August 2019}}</ref> who were personifications of the sciences and of the inspired and poetic arts. According to [[Plato]] in his ''[[Cratylus (dialogue)|Cratylus]]'', the name of Apollo could also mean "{{transliteration|grc|ballon}}" (archer) and "{{transliteration|grc|omopoulon}}" (unifier of poles [divine and earthly]), since this god was responsible for divine and true inspirations, thus considered an archer who was always right in healing and oracles: "he is an ever-darting archer".<ref>{{cite book|author=[[Plato]]|title=[[Cratylus (dialogue)|Cratylus]]|at=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0172%3Atext%3DCrat.%3Apage%3D406 405e–406a]}}</ref> Apollo prophesied through the priestesses ([[Pythia]]) in the [[Temple of Apollo (Delphi)]], where the aphorism "[[know thyself]]" ({{transliteration|grc|gnōthi seauton}}){{Efn|1=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0176:text%3DCharm.:section%3D165a Critias states the meaning of "know thyself" in Plato's ''Charmides'' (165a)] |name=|group=}} was inscribed (one of the [[Delphic maxims]]).<ref>{{cite book|last=Scott|first=Michael|title=Delphi: A History of the Center of the Ancient World|publisher=Princeton University Press}}</ref> He was contrasted with [[Hermes]], who was related to the sciences and technical wisdom, and, in the first centuries after Christ, was associated with [[Thoth]] in an [[Ancient Egyptian religion|Egyptian syncretism]], under the name [[Hermes Trismegistus|Hermes Trimegistus]].<ref>{{Cite journal|last=Preus|first=Anthony|date=30 March 1998|title=Thoth and Apollo. Greek Myths of the Origin of Philosophy|journal=Méthexis|volume=11|issue=1|pages=113–125|doi=10.1163/24680974-90000303|issn=0327-0289}}</ref> Greek tradition recorded the earliest introducers of wisdom in the [[Seven Sages of Greece]].<ref>{{cite book|first=Alan H.|last=Griffiths|chapter=Seven Sages|title=Oxford Classical Dictionary|date=29 January 2024 |url=https://archive.org/details/oxfordclassicald0000unse_w0c8|url-access=registration|editor-first1=Simon|editor-last1=Hornblower|editor-first2=Antony|editor-last2=Spawforth|editor-first3=Esther|editor-last3=Eidinow|edition=4th|publisher=Oxford University Press|page=[https://archive.org/details/oxfordclassicald0000unse_w0c8/page/1357/mode/1up 1357]}}</ref>

=== Roman mythology ===
{{Main|Roman mythology}}

The [[ancient Romans]] also valued wisdom, which was personified as [[Minerva]] or Pallas. She also represents skillful knowledge and the virtues, especially chastity. Her symbol was the [[owl#Symbolism and mythology|owl]], which is still a popular representation of wisdom, because it can see in darkness. She was said to have been born from Jupiter's forehead.<ref>{{cite web|title=Myths about Roman Goddess Minerva|url=http://www.roman-colosseum.info/roman-gods/myths-about-the-roman-goddess-minerva.htm|url-status=usurped|website=Roman-colosseum.info|archive-url=https://web.archive.org/web/20120626062447/http://www.roman-colosseum.info/roman-gods/myths-about-the-roman-goddess-minerva.htm|archive-date=26 June 2012}}</ref>

=== Hellenistic religion and Gnosticism ===
{{main|Sophia (wisdom)|Sophia (Gnosticism)}}

In [[Hellenistic religion]], wisdom was often personified as a divine or mystical force guiding human understanding. In Greek mystery religions, particularly [[Orphism]] and the [[Eleusinian Mysteries]], wisdom was associated with spiritual enlightenment and initiation into hidden truths.<ref>{{cite book |last=Burkert |first=Walter |title=Ancient Mystery Cults |year=1989 |publisher=Harvard University Press}}</ref> Philosophical movements such as [[Neoplatonism]] developed a concept of wisdom (''sophia'', σοφία) as the knowledge of the divine order of existence. [[Plotinus]] (204–270 CE) viewed wisdom as an ascent of the soul towards [[Neoplatonism#The One|the One]], the ultimate source of all reality.<ref>{{cite book |last=Plotinus |title=The Enneads |orig-date=3rd century CE |year=1991 |publisher=Penguin Classics}}</ref> In this tradition, wisdom was both intellectual and mystical, requiring inner purification to grasp transcendent truths.

===Christianity===
In [[Christian theology]], "wisdom" describes an aspect of God, or the [[theological]] concept regarding the wisdom of [[God]].<ref>{{cite journal
 |last=Morrissey
 |first=Patrick
 |title=The Sapiential Dimension of Theology according to St. Thomas
 |journal=New Blackfriars
 |volume=93
 |issue=1045
 |year=2012
 |pages=309-323
 |doi=
}}</ref> Wisdom is considered one of the [[seven gifts of the Holy Spirit]]. [[Justin Martyr]],<ref>In his ''Dialogue with Tripho'' (55, 1), Justin calls the Word of God a "second God" (ἕτερος θεός), meaning the second divine person of a unique Triune God.</ref> [[Athenagoras of Athens]] and [[Theophilus of Antioch]] identified the Wisdom of the Book of Proverbs with the [[Logos (Christianity)#Septuagint|Word]] who is Jesus Christ God.<ref>{{Cite journal |author=Dudzik, Pavel |date=25 November 2022 |title=Prov 8:22ff in Early Christian Statements on the Relation of Origin of the Son from the Father: The Case of Justin, Athenagoras, and Theophilus |journal=AUC Theologia |volume=12 |issue=1 |pages=103–125 |format=PDF |issn=1804-5588 |oclc=9722510497 |language=en |doi=10.14712/23363398.2022.20 |url=https://karolinum.cz/casopis/auc-theologica/rocnik-12/cislo-1/clanek-10747|doi-access=free }} p. 111.</ref>

===Gnosticism===
Wisdom also played a central role in [[Gnosticism]], an [[esoteric movement]] that emerged in the first few centuries CE. Gnostics saw wisdom (Sophia) as a divine figure, often depicted as a fallen being who sought to restore humanity's knowledge of its divine origin. In texts in the [[Nag Hammadi library]], Sophia is described as the mother of all living and the source of ''gnosis'' (spiritual knowledge).<ref>{{cite book |last=Pagels |first=Elaine |title=The Gnostic Gospels |orig-date=1979 |year=2004 |publisher=Random House}}</ref> According to [[Valentinian Gnosticism]], Sophia's fall led to the creation of the material world, but through wisdom, the soul could transcend illusion and return to the divine realm.<ref>{{cite book |last=Jonas |first=Hans |title=The Gnostic Religion |orig-date=1958 |year=2001 |publisher=Beacon Press}}</ref>

Gnostic texts such as the ''[[Pistis Sophia]]'' depict wisdom as a cosmic force struggling to free itself from ignorance and darkness. This contrasts with orthodox Christian views, where wisdom (σοφία) is associated with the [[Logos]] and divine order rather than cosmic dualism.<ref>{{cite book |last=Perkins |first=Pheme |title=Gnosticism and the New Testament |year=1993 |publisher=Fortress Press}}</ref> In [[Hermeticism]], another esoteric tradition of the Hellenistic period, wisdom was linked to inner enlightenment and mystical union with the divine mind (''[[nous]]'', νοῦς).<ref>{{cite book |last=Copenhaver |first=Brian P. |title=Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius |year=1995 |publisher=Cambridge University Press}}</ref> These traditions, though diverse, shared the belief that wisdom was the key to transcending material existence and reuniting with the divine.

===Islam===
In Islamic philosophy the Arabic term {{transliteration|ar|[[hikmah]]}} (حكمة) refers to wisdom as both divine insight and rational philosophy, deeply influenced by Aristotle, [[Avicenna]], and [[Al-Farabi]].<ref>{{cite book |last=Nasr |first=Seyyed Hossein |title=Islamic Science: An Illustrated Study |orig-date=1976 |year=2001 |publisher=World Wisdom}}</ref> Prophets of Islam are believed by Muslims to possess great wisdom. The Sufi philosopher [[Ibn Arabi]] considers ''al-Hakim'' ("The Wise") as one of the names of the Creator.<ref>{{cite journal|last=Shahzad|first=Qaiser|year=2004|title=Ibn 'Arabī's Contribution to the Ethics of Divine Names|journal=Islamic Studies|volume=43|number=1|pages=5–38|doi=10.52541/isiri.v43i1.4732 |jstor=20837323 }}</ref> Wisdom and truth, considered divine attributes, were valued in [[Science in the medieval Islamic world|Islamic sciences]] and [[Islamic philosophy|philosophy]]. The first Arab philosopher, [[Al-Kindi]] says at the beginning of his book:<ref>{{Citation|last=Adamson|first=Peter|title=Al-Kindi|year=2018|url=https://plato.stanford.edu/archives/sum2018/entries/al-kindi/|encyclopedia=The Stanford Encyclopedia of Philosophy|editor-last=Zalta|editor-first=Edward N.|edition=Summer 2018|publisher=Metaphysics Research Lab, Stanford University|access-date=16 August 2019}}</ref>

{{Blockquote|text=We must not be ashamed to admire the truth or to acquire it, from wherever it comes. Even if it should come from far-flung nations and foreign peoples, there is for the student of truth nothing more important than the truth, nor is the truth demeaned or diminished by the one who states or conveys it; no one is demeaned by the truth, rather all are ennobled by it.|sign=|source=[[Al-Kindi]], ''On First Philosophy''}}

=== Norse mythology ===
{{Main|Norse mythology}}
{{Further|Odin|Mimir}}

Odin is known for his wisdom, often as acquired through various hardships and ordeals involving pain and self-sacrifice. In one instance he plucked out an eye and offered it to Mímir, guardian of the well of knowledge and wisdom, in return for a drink from the well.<ref name="Sturluson-1987">{{cite book|translator-last=Faulkes|translator-first=Anthony|editor-last=Faulkes|editor-first=Anthony|year=1987|title=[[Prose Edda|Edda]]|first=Snorri|last=Sturluson|author-link=Snorri Sturluson|publisher=[[Everyman's Library]]|isbn=0-460-87616-3}}</ref>

In another famous account, Odin hanged himself for nine nights from [[Yggdrasil]], the [[World Tree]] that unites all the [[Norse cosmology|realms of existence]], suffering from hunger and thirst and finally wounding himself with a spear until he gained the knowledge of [[runic alphabet|runes]] for use in casting powerful [[magic (paranormal)|magic]].<ref>{{cite book|editor-last=Larrington|editor-first=Carolyne|translator-last=Larrington|translator-first=Carolyne|year=1996|title=[[Poetic Edda]]|first=Snorri|last=Sturluson|author-link=Snorri Sturluson|publisher=[[Oxford World's Classics]]|isbn=0-19-283946-2}}</ref> He was also able to acquire the [[mead of poetry]] from the [[Jötunn|giants]], a drink of which could grant the power of a scholar or [[skald|poet]], for the benefit of [[Æsir|gods]] and mortals alike.<ref name="Sturluson-1987"/>

===In folklore===
In many cultures, the name for third molars, which are the last teeth to grow, is etymologically linked with wisdom, as in the English ''[[wisdom tooth]]''. This nickname originated from the classical tradition{{snd}}the Hippocratic writings used the term {{transliteration|grc|sóphronistér}} (in [[Greek language|Greek]], related to the meaning of moderation or teaching a lesson), and in [[Latin]] {{lang|la|dens sapientiae}} (wisdom tooth).<ref>{{Cite journal|last=Šimon|first=František|title=The history of Latin teeth names|date=15 December 2015|url=https://hrcak.srce.hr/file/223786|journal=Acta medico-historica Adriatica|volume=13|issue=2|pages=365–384|issn=1334-4366|pmid=27604204}}</ref>

==Eastern traditions==
{{main|Eastern philosophy}}

=== Zoroastrianism ===
{{Main|Zoroastrianism}}

In the [[Avesta]] [[Gathas]], hymns traditionally attributed to [[Zoroaster]], [[Ahura Mazda]] means "Lord" (Ahura) and "Wisdom" (Mazda), and is the central deity who embodies goodness, being also called "Good Thought" ([[Vohu Manah]]).<ref>{{cite book|last=Boyce|first=Mary|year=1983|chapter=Ahura Mazdā|title=Encyclopaedia Iranica|editor-first=Ehsan|editor-last=Yarshater|volume=1|url=https://archive.org/details/encyclopdiairani0001unse|url-access=registration|location=New York|publisher=Routledge & Kegan Paul|pages=[https://archive.org/details/encyclopdiairani0001unse/page/684/mode/2up 684]–687|isbn=978-0-7100-9099-7 }}</ref> In [[Zoroastrianism]], the order of the universe and morals is called {{transliteration|ae|[[asha]]}} (in [[Avestan]], truth, righteousness), which is determined by this [[omniscient]] Thought and also considered a deity emanating from Ahura ([[Amesha Spenta]]). It is related to another ahura deity, [[Spenta Mainyu]] (active Mentality).<ref>{{cite book|last=Boyce|first=Mary|year=1975|title=A History of Zoroastrianism|volume=I|location=Leiden/Köln|publisher=Brill}}</ref> It says in Yazna 31:<ref>{{cite web| url = http://avesta.org/yasna/yasna.htm#y31| title = Yazna 31 |website=Sacred Liturgy and Gathas/Hymns of Zarathushtra}}</ref>
{{Blockquote|text=To him shall the best befall, who, as one that knows, speaks to me Right's truthful word of Welfare and of Immortality; even the Dominion of Mazda which Good Thought shall increase for him. About which he in the beginning thus thought, "let the blessed realms be filled with Light", he it is that by his wisdom created Right.|sign=|source=}}

===Buddhism and Hinduism - ''prajñā'' and ''karuna''===
[[File:Shakyamuni-Thangka.jpg|thumb|Shakyamuni Buddha flanked by [[Chenrezig]] (Avalokiteśvara, [[bodhisattva]] of compassion) and [[Manjushri]] (bodhisttva of wisdom).]]
[[File:Padmasambhava in yam-yum.jpg|thumb|right|Padmasambhava in [[Yab-Yum|yab-yum]], which represents the primordial union of wisdom and compassion. The male figure is usually linked to [[Karuṇā|compassion]] and [[Upaya|skillful means]], while the female partner relates to [[Prajñā|insight]].]]
{{Main|Prajñā (Buddhism)|Prajñā (Hinduism)}}
{{See also|Bodhi|Prajnaparamita}}

In Indian religions and philosophy, ''prajna'' is often translated as "wisdom," but is closer in meaning to "insight", "non-discriminating knowledge" or "intuitive apprehension."<ref>{{cite book|last=Keown|first=Damien|year=2003|title=A Dictionary of Buddhism|publisher=Oxford University Press|page=218}}</ref> The term {{transliteration|sa|prajñā}} was translated [[Chinese Buddhism|into Chinese]] as {{lang|zh|智慧}} (pinyin {{transliteration|zh|zhìhuì}}, characters [[:wikt:智|智]] "knowledge" and [[:wikt:慧|慧]] "bright, intelligent").

In [[Theravada Buddhism]], ''{{transliteration|sa|[[Prajñā (Buddhism)|prajñā]]}}'' (प्रज्ञा); wisdom, understanding, intelligence) is "seeing things as they are," or gaining a "penetrative understanding of all phenomena", which in turn is described as ultimately leading to [[Nirvana (Buddhism)|nirvana]] and the "complete freedom from [[Dukkha|suffering]]".{{sfn|Karunamuni|Weerasekera|2019}}{{sfn|Bodhi}} ''{{transliteration|sa|Prajñā}}'' is equivalent to ''[[vipassanā]]'' (insight), the realization of [[impermanence]] (''anicca''), suffering (''[[duḥkha]]''), and non-self (''[[anattā]]'');{{sfn|Nyanatiloka |1980|p=150}} ''vipassanā'' is developed in tandem with ''[[samatha]]'', "calm."{{sfn|Thanissaro Bhikkhu|1997}}{{sfn|Arbel|2016|p=183}}

In [[Mahayana Buddhism]], wisdom is often personified by the Bodhisattva [[Manjushri]], who wields a sword to cut through ignorance, and wedded to [[Karuṇā]], compassion, as icographically represented in [[Yab-Yum]].

In [[Hinduism]], ''[[jñāna]]'' (ज्ञान, knowledge, insight) is closely associated with insight into the ultimate nature of reality (''[[Brahman]]'', ब्रह्मन्) and the self (''[[Ātman (Hinduism)|Ātman]]'', आत्मन्).<ref name="auto1"/>

===Baháʼí Faith===
In [[Baháʼí Faith]] scripture, "The essence of wisdom is the fear of God, the dread of His scourge and punishment, and the apprehension of His justice and decree."<ref>{{cite book|title=Bahai Reference Library|chapter=Asl-i-Kullu'l-Khayr (Words of Wisdom)|chapter-url=https://reference.bahai.org/en/t/b/TB/tb-11.html|series=Tablets of Bahá'u'lláh Revealed After the Kitáb-i-Aqdas|publisher=US Bahá'í Publishing Trust|year=1988|edition=pocket-size|access-date=19 March 2013}}</ref> Wisdom is seen as a light that casts away darkness, and "its dictates must be observed under all circumstances".<ref>{{cite book|translator-last=Browne|author=ʻAbduʹl-Bahá|translator-first=Edward G.|title=A traveler's narrative|year=1980|publisher=Bahá'i Publ. Trust|location=Wilmette, Ill.|isbn=978-0-87743-134-3|page=46|edition=New and corr.}}</ref> One may obtain knowledge and wisdom through God, his Word, and his [[Manifestation of God (Baháʼí Faith)|Divine Manifestation]]; the source of all learning is the knowledge of God.<ref>{{cite book|last=Esslemont|first=J.E.|title=Bahá'u'lláh and the new era: an introduction to the Bahá'í faith|year=2006|publisher=Bahá'í Pub. Trust|location=Wilmette, Ill.|isbn=978-1-931847-27-8}}</ref>

===Taoism===
[[File:Bagua Zhao Huiqian.jpg|thumb|upright=0.9|''Bagua'' diagram from Zhao Huiqian's ''Liushu benyi'', {{circa|1370s}}]]
{{main|Taoist philosophy}}

Taoist views of 'effortless acting' (''[[wu wei]]'', 無為) emphasizes effortless action, aligning with the natural flow of the universe (''[[Tao]]''). While early Confucianism values social harmony and structured virtue, Taoist wisdom often embraces paradox and non-conformity. The ''[[Zhuangzi (book)|Zhuangzi]]'' text, attributed to [[Zhuang Zhou]] (c. 4th century BCE), presents wisdom as a state of effortless flow (''wu wei''), where one aligns with the spontaneous patterns of nature rather than imposing human will.<ref>{{cite book |last=Zhuangzi |title=Zhuangzi: Basic Writings |orig-date=4th century BCE |year=2003 |publisher=Columbia University Press}}</ref> This contrasts with Confucian ideals of ritual and duty, as Taoist wisdom values freedom from rigid thinking and acceptance of change.<ref>{{cite book |last=Mair |first=Victor H. |title=Wandering on the Way: Early Taoist Tales and Parables of Zhuangzi |year=1998 |publisher=University of Hawaii Press}}</ref>

Taoist wisdom also includes cosmological insight, recognizing that all things emerge from the ''[[Tao]]'' (道), the fundamental force of existence.<ref>{{cite book |last=Kirkland |first=Russell |title=Taoism: The Enduring Tradition |year=2004 |publisher=Routledge}}</ref> In ''[[Tao Te Ching]]'' (道德經), attributed to [[Laozi]] (6th century BCE), wisdom is described as yielding like water, able to overcome obstacles through gentleness rather than force.<ref name="Laozi-2006">{{cite book |last=Laozi |title=Tao Te Ching |orig-date=4th century BCE |year=2006 |publisher=Hackett Publishing}}</ref> This perspective aligns with Taoist ethics, which discourage aggression and rigid control, instead promoting a harmonious existence in sync with nature's rhythms.<ref>{{cite book |last=Ames |first=Roger T. |title=Dao De Jing: A Philosophical Translation |year=2003 |publisher=Ballantine Books |isbn=978-0-345-44419-6}}</ref> He also describes wisdom as understanding the balance of opposites ([[Yin and Yang]]) and acting in harmony with nature rather than imposing force.<ref name="Laozi-2006"/>

Unlike Western views, Taoist wisdom often involves paradox and non-action, valuing spontaneity over rigid rules. Taoist sages are often depicted as detached from worldly concerns, seeking a deeper, wordless understanding of existence that transcends conventional logic.<ref>{{cite book |last=Robinet |first=Isabelle |title=Taoism: Growth of a Religion |year=1997 |publisher=Stanford University Press}}</ref>

===Confucianism===
{{main|Confucianism}}
[[File:Confucius, fresco from a Western Han tomb of Dongping County, Shandong province, China.jpg|thumb|[[Confucius]] in a fresco from a [[Western Han]] tomb in [[Dongping]], [[Shandong]]]]

In Confucian thought, wisdom (''[[Mencius (book)#Content|zhi]]'', 智) is closely linked to ethical living and social harmony. [[Confucius]] (551–479 BCE) taught that wisdom is not merely intelligence but the ability to act virtuously in relationships and governance.<ref>{{cite book |last=Confucius |title=The Analects |orig-date=5th century BCE |year=2003 |publisher=Penguin Classics}}</ref> It involves self-cultivation, learning from the past, and practicing benevolence (''[[Ren (philosophy)|ren]]'', 仁), which Confucius regarded as a foundational virtue.<ref name="auto"/>

Wisdom in Confucianism is practical and moral, requiring individuals to cultivate righteousness (''yi'', 義) and ritual propriety (''li'', 禮) in order to contribute to a stable society.<ref>{{cite book |last=Chan |first=Wing-Tsit |title=A Source Book in Chinese Philosophy |orig-date=1963 |year=2009 |publisher=Princeton University Press}}</ref> The ideal wise person, or "superior person" (''junzi'', 君子), embodies wisdom by continuously refining their character and aligning their actions with ethical principles.<ref>{{cite book |last=Slingerland |first=Edward |title=Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China |year=2007 |publisher=Oxford University Press}}</ref>

Later Confucian thinkers expanded on this concept. [[Mencius]] (372–289 BCE) emphasized compassion and moral intuition as sources of wisdom, arguing that humans are naturally inclined toward goodness but must develop wisdom through education and reflection.<ref>{{cite book |last=Mencius |title=Mencius |orig-date=4th century BCE |year=2004 |publisher=Penguin Classics}}</ref> [[Xunzi (philosopher)|Xunzi]] (c. 310–235 BCE), by contrast, saw wisdom as the product of strict discipline and adherence to ritual, believing that human nature is inherently flawed and must be shaped through deliberate effort.<ref>{{cite book |last=Xunzi |title=Xunzi: The Complete Text |orig-date=3rd century BCE |year=2014 |publisher=Princeton University Press}}</ref>

The Confucian approach to wisdom remains influential in [[East Asia]]n ethics, education, and leadership philosophy, continuing to shape modern discussions on morality and governance.<ref>{{cite book |last=Tu |first=Wei-ming |title=Confucian Thought: Selfhood as Creative Transformation |orig-date=1985 |year=1998 |publisher=State University of New York Press}}</ref>

==Western philosophy==
{{main|Western philosophy}}

Philosophers have explored wisdom as a fundamental concept for millennia, debating its nature, acquisition, and role in ethical and intellectual life. Some traditions emphasize wisdom as practical decision-making, while others frame it as deep contemplation or spiritual insight. Broadly, wisdom or intelligence has been categorized into ''[[Sophia (wisdom)|sophia]]'', philosophical and contemplative wisdom; ''[[phronesis]]'', "practical wisdom shown by statesmen and legislators"; and ''[[episteme]]'', understanding phenomena from a scientific point of view.{{sfn|Sternberg|2007|p=148}}{{sfn|Robinson|1990}}

===Ancient Greek philosophy===
{{main|Ancient Greek philosophy}}

Wisdom (''[[Sophia (wisdom)|sophia]]'', σοφία) played a central role in [[Ancient Greek philosophy]] and was often distinguished from mere knowledge (''[[episteme]]'', ἐπιστήμη).

====Socrates====
According to [[Plato]] and [[Xenophon]], the Pythia of the Delphic Oracle answered the question "who is the wisest man in Greece?" by stating Socrates was the wisest.<ref>{{cite book|author=[[Plato]]|title=[[Symposium (Plato)|Symposium]]}}; {{cite book|author=[[Xenophon]]|title=[[Memorabilia (Xenophon)|Memorabilia]]}}.</ref> According to Plato's [[Apology (Plato)|''Apology'']], [[Socrates]] (469–399 BCE) decided to investigate the people who might be considered wiser than him, concluding they lacked true knowledge. He argued that true wisdom involves questioning and refining beliefs rather than assuming certainty:

{{Verse translation|lang=grc|τούτου μὲν τοῦ ἀνθρώπου ἐγὼ σοφώτερός εἰμι: κινδυνεύει μὲν γὰρ ἡμῶν οὐδέτερος οὐδὲν καλὸν κἀγαθὸν εἰδέναι, ἀλλ᾽ οὗτος μὲν οἴεταί τι εἰδέναι οὐκ εἰδώς, ἐγὼ δέ, ὥσπερ οὖν οὐκ οἶδα, οὐδὲ οἴομαι: ἔοικα γοῦν τούτου γε σμικρῷ τινι αὐτῷ τούτῳ σοφώτερος εἶναι, ὅτι ἃ μὴ οἶδα οὐδὲ οἴομαι εἰδέναι.|I am wiser than this man; for neither of us really knows anything fine and good, but this man thinks he knows something when he does not, whereas I, as I do not know anything, do not think I do either.}}

This became immortalized in the phrase "[[I know that I know nothing]]", an aphorism suggesting that it is wise to recognize one's own [[ignorance]]<ref>{{cite journal|first=Gail|last=Fine|title=Does Socrates Claim to Know that He Knows Nothing?|journal=Oxford Studies in Ancient Philosophy|volume=35|year=2008|pages=49–88|doi=10.1093/oso/9780199557790.003.0003 |isbn=978-0-19-955779-0 }}</ref> and to value [[Epistemic humility#Socratic humility theory of wisdom|epistemic humility]].<ref>{{Citation|last=Ryan|first=Sharon|title=Wisdom|year=2013|url=https://plato.stanford.edu/archives/fall2018/entries/wisdom/|encyclopedia=The Stanford Encyclopedia of Philosophy|editor-last=Zalta|editor-first=Edward N.|edition=Fall 2018|publisher=Metaphysics Research Lab, Stanford University|access-date=17 August 2019}}</ref>

====Plato and Aristotle====
To Socrates and his student [[Plato]] (c. 427–347 BCE), [[philosophy]] was literally the love of wisdom ({{transliteration|grc|philo-[[sophia (wisdom)|sophia]]}}). This permeates Plato's [[dialogue]]s; in ''[[The Republic (Plato)|The Republic]]'' the leaders of his proposed [[utopia]] are [[philosopher king]]s who, through education and contemplation, attain a deep [[understanding]] of [[justice]] and the [[Theory of Forms|Forms]], and possess the courage to act accordingly.<ref name="Trowbridge-2011">{{cite journal |last=Trowbridge |first=R. H. |date=May 2011
|title=Waiting for Sophia: 30 years of Conceptualizing Wisdom in Empirical Psychology |journal=Research in Human Development |volume=8 |issue=2 |pages=111–117 |doi=10.1080/15427609.2011.568872 |s2cid=145371442}}</ref>

[[Aristotle]] (384–322 BCE), in ''[[Metaphysics (Aristotle)|Metaphysics]]'', defined wisdom as understanding why things are a certain way ([[causality]]), which is deeper than merely knowing things are a certain way. He was the first to differentiate between two types of wisdom:

*Theoretical wisdom ({{transliteration|grc|sophia}}), which involves deep contemplation of universal truths.
*Practical wisdom ({{transliteration|grc|[[phronesis]]}}), which is the ability to make sound decisions in everyday life.

Aristotle saw ''phronesis'' as essential for ethical living, arguing that virtuous actions require both knowledge and experience. This concept of practical wisdom later influenced [[virtue ethics]] and modern discussions of decision-making.<ref name="Trowbridge-2011" />

===Roman philosophy===
In Roman philosophy, wisdom (''sapientia'') was regarded as the virtue of the [[Stoic]] sage. [[Cicero]] and [[Seneca the Younger|Seneca]] viewed wisdom as self-discipline and rational living, essential for achieving inner tranquility (''ataraxia'').<ref>{{cite book |last=Long |first=Anthony A. |title=Hellenistic Philosophy |orig-date=1974 |year=1986 |publisher=University of California Press}}</ref>

===Medieval and Renaissance thought===
In the [[Medieval period]], wisdom was often linked to [[divine revelation]] and theology. [[Augustine of Hippo]] (354–430 CE) viewed wisdom as knowledge aligned with God's eternal truth, distinguishing it from mere worldly intelligence.<ref>{{cite book |last=Augustine |first=Saint |title=The City of God |orig-date=426 |year=2003 |publisher=Penguin Classics |location=London}}</ref> He argued that true wisdom (''sapientia'') comes from knowing and loving God, contrasting it with human knowledge (''scientia''), which concerns temporal matters.<ref>{{cite book |last=O'Daly |first=Gerard |title=Augustine's City of God: A Reader's Guide |year=2004 |publisher=Oxford University Press}}</ref>

[[Thomas Aquinas]] built upon [[Aristotle]]'s distinction between theoretical and practical wisdom, incorporating it into [[Christian theology]]. He argued that wisdom (''sapientia'') is the highest intellectual virtue, guiding [[reason]] toward ultimate truth and divine understanding.<ref>{{cite book |last=Aquinas |first=Thomas |title=Summa Theologica |orig-date=1265–1274 |year=1981 |publisher=Christian Classics}}</ref> Aquinas distinguished between natural wisdom, which humans acquire through reason, and supernatural wisdom, which comes through divine revelation.<ref>{{cite book |last=Kretzmann |first=Norman |title=The Cambridge Companion to Aquinas |year=1993 |publisher=Cambridge University Press}}</ref>

During the [[Renaissance]], humanist thinkers such as [[Erasmus]] and [[Montaigne]] emphasized the role of self-reflection and skepticism in wisdom, challenging dogmatic reliance on authority.<ref>{{cite book |last=Erasmus |first=Desiderius |title=The Praise of Folly |orig-date=1511 |year=1993 |publisher=Penguin Classics}}</ref> Montaigne, in his ''[[Essays (Montaigne)|Essays]]'', proposed that true wisdom lies in acknowledging uncertainty and maintaining intellectual humility.<ref>{{cite book |last=Montaigne |first=Michel de |title=The Complete Essays |orig-date=1580 |year=1993 |publisher=Penguin Classics |isbn=978-0-14-044604-3}}</ref> The Renaissance emphasis on human reason and critical inquiry laid the groundwork for early modern philosophical discussions of wisdom.

===Modern and contemporary philosophy===
In the [[Age of Enlightenment]], the concept of wisdom shifted from religious and metaphysical frameworks to one rooted in rationality and moral duty. [[Immanuel Kant]] argued that wisdom involves the application of practical reason to align one's actions with universal moral principles.<ref>{{cite book |last=Kant |first=Immanuel |title=Critique of Practical Reason |orig-date=1788 |year=1996 |publisher=Cambridge University Press}}</ref> He distinguished between theoretical reason, which seeks knowledge for its own sake, and practical reason, which applies knowledge ethically. Kantian wisdom involves making decisions that conform to the categorical imperative, a moral law derived from reason.

During the 19th century, romanticism and existentialism challenged the rationalist foundations of wisdom. [[Friedrich Nietzsche]] criticized traditional views of wisdom as passive contemplation and obedience to moral codes. Instead, he championed "life-affirming wisdom", emphasizing personal growth through struggle and self-overcoming.<ref>{{cite book |last=Nietzsche |first=Friedrich |title=Thus Spoke Zarathustra |orig-date=1883 |year=2006 |publisher=Cambridge University Press}}</ref> Nietzsche rejected the pursuit of static truths, instead advocating for a dynamic and self-created form of wisdom.

Existentialist philosophers further expanded this critique. [[Jean-Paul Sartre]] viewed wisdom as a confrontation with the absurd condition of life and the freedom to create meaning in a world devoid of inherent purpose.<ref>{{cite book |last=Sartre |first=Jean-Paul |title=Being and Nothingness |orig-date=1943 |year=1993 |publisher=Washington Square Press}}</ref> [[Albert Camus]] echoed these ideas in ''[[The Myth of Sisyphus]]'', arguing that wisdom lies in accepting life's absurdity and choosing to live meaningfully despite its challenges.<ref>{{cite book |last=Camus |first=Albert |title=The Myth of Sisyphus |orig-date=1942 |year=1991 |publisher=Vintage International}}</ref>

In the 20th century, pragmatist philosophers like [[John Dewey]] argued for a form of wisdom based on adaptability and practical decision-making. Dewey rejected fixed moral absolutes in favor of wisdom as a constantly evolving process of inquiry and experimentation.<ref>{{cite book |last=Dewey |first=John |title=Democracy and Education |orig-date=1916 |year=2018 |publisher=Free Press}}</ref> Pragmatic wisdom, according to Dewey, emerges from ongoing reflection on experience and the ability to adapt principles to changing contexts. Following Dewey's lead, [[Robert L. Holmes]] argued that wisdom in the modern nuclear era calls for individuals to transcend the dogmatic use of fixed philosophical principles such as ''[[just wars]]'' and ''[[unjust]] wars'' by resolving military conflict through the use of "pragmatic [[pacifism]]" instead.<ref>
[https://plato.stanford.edu/entries/pacifism/ Fiala, Andrew, "Pacifism", The Stanford Encyclopedia of Philosophy (Fall 2023 Edition), Edward N. Zalta & Uri Nodelman (eds.), URL = <https://plato.stanford.edu/archives/fall2023/entries/pacifism/>. 8 May 2023]</ref><ref>[https://ndpr.nd.edu/reviews/pacificism-a-philosophy-of-nonviolence/ ''Notre Dame Philosophical Reviews'' - "Pacifism A Philosophy of Nonviolence" by Robert L. Holmes. Book review presented by Cheyney Ryan, the University of Oxford 6/7/2017 archived at the University of Notre Dame on ndpr.nd.edu]</ref>

Meanwhile, [[Virtue ethics|virtue ethicists]] such as [[Martha Nussbaum]] argue that wisdom is tied to [[emotional intelligence]] and [[empathy]]. In her works on [[Aristotelian ethics]], Nussbaum writes that wise individuals understand the complexities of human emotions and integrate them into moral reasoning.<ref>{{cite book |last=Nussbaum |first=Martha |title=The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy |orig-date=1986 |year=2001 |publisher=Cambridge University Press}}</ref> Similarly, [[Richard Clyde Taylor]] argued that wisdom is characterized by compassionate [[understanding]] when accompanied by the realization that, "there simply is no such thing as philosophical knowledge, nor any philosophical way of knowing anything."<ref>{{cite journal | last1=Taylor | first1=Richard | title=Dare to be Wise | journal=The Review of Metaphysics | date=1968 | volume=21 | issue=4 | pages=615–629 | jstor=20124689  }}</ref><ref name="Taylor1963">{{cite book | last=Taylor | first=Richard | title=Metaphysics|publisher=Prentice Hall |location=Englewood Cliffs, New Jersey |orig-date=1963 |date=1974 | isbn=978-0-13-578468-6}}</ref><ref>[https://babel.hathitrust.org/cgi/pt?id=uc1.b4410806&seq=22 "Metaphysics."] Taylor, Richard. Prentice Hall, Englewood Cliffs (1963) Introduction p. 2 {{OCLC|1036688294}}</ref> This perspective sees wisdom not merely as intellectual discernment but as the capacity to recognize the emotional and contextual dimensions of moral life.

In the realm of [[epistemology]], other 20th century philosophers also drew inspiration from the sweeping critique of "conventional wisdom" outlined by Socrates in his rejoinder to arguments presented by Cebes in his ''[[Phaedo]].''<ref name="catalog.hathitrust.org">[https://catalog.hathitrust.org/Search/Home?type%5B%5D=author&lookfor%5B%5D=Colin%20Murray%20Turbayne&page=1&pagesize=100&ft=ft The Myth of Metaphor. Turbayne, Colin Murray. Yale University Press London (1962) p. 50-51, pp. 5-8 on hathitrust.org]</ref>
In this view, philosophical wisdom does not necessarily result from devotion to a ''particular'' intellectual school of thought and is more accurately characterized as the attainment of a form of intellectual humility through the use of [[dialectic]]. In a similar manner, several contemporary philosophers argue that wisdom serves to clarify the manner in which ancient [[dead metaphor]]s continue to cloud mankind's attainment of [[knowledge]] and our [[understanding]] of events in general.<ref name=Hesse1966>{{cite journal |last1=Hesse |first1=Mary |title=Review of The Myth of Metaphor |journal=Foundations of Language |date=1966 |volume=2 |issue=3 |pages=282–284 |jstor=25000234 }}</ref> By "unmasking" the persistent use of "disguised" [[conceptual metaphors]] in everyday language, these philosophers suggest that systematic philosophical [[dogma]]s can be more readily transcended in the pursuit of more useful models of reality.<ref name="catalog.hathitrust.org"/> Included among this group are the scholars [[Colin Murray Turbayne]] and [[Kendall Walton]].<ref name="ReferenceC">[https://books.google.com/books?id=DsKvAwAAQBAJ&dq=Colin+Murray+Turbayne&pg=PA2451 ''Dictionary of Modern American Philosophers'' Shook, John. 2005  p. 2451 Biography of Colin Murray Turbayne on Google Books]</ref><ref>[https://plato.stanford.edu/entries/metaphor/#MetaMakeBeli "Stanford Encyclopedia of Philosophy: Metaphor"  Stanford University, August 19, 2011 Revised August 12, 2022 "Section 5. Recent Developments 5.3 Metaphor and Make Believe". Metaphor, Colin Turbayne and Kendall Walton. See Hills, David, "Metaphor", The Stanford Encyclopedia of Philosophy (Fall 2024 Edition), Edward N. Zalta & Uri Nodelman (eds.)] {{ISSN|1095-5054}}</ref><ref>{{cite book |title=Mind as Metaphor: A Defense of Mental Fictionalism |last1=Toon |first1=Adam |publisher=Oxford University Press |isbn=978-0-19-887967-1 |year=2023}}</ref><ref>[https://books.google.com/books?hl=en&lr=&id=ib1oBQAAQBAJ&oi=fnd&pg=PP1&dq=In+Other+shoes+music+Metaphor&ots=SVHEa5qGC7&sig=YWUh8-CalzualtHdIpq9nWAACLU#v=onepage&q=In%20Other%20shoes%20music%20Metaphor&f=false"In Other Shoes: Music, Metaphor, Empathy, Existence." Walton, Kendall L. 2015 Oxford University Press New York pp. 175-195 "Chapter 10 Metaphor and Prop Oriented Make-Believe"] {{ISBN|978-0-19-509871-6}} on Google Scholar</ref>

Other contemporary philosophers uncovered new insights into wisdom as applied to the study of [[ontology]] within a paradigm of a modern "secular philosophy". Following [[Immanuel kant]]'s lead, [[Lewis White Beck]] argued that the analysis of wisdom found within the works of [[Thomas Acquinas]], [[Blaise Pascal]], [[Soren Kierkegaard]], and [[William James]] allows one to avoid the criticisms raised by [[Karl Marx]], [[Friedrich Nietzsche]] and the [[Logical positivism|Logical Positivists]] against [[Plato]]'s mystical concept of the hidden "unknowable beyond." Due to its historical [[existential]] importance, such a concept cannot be dismissed merely as a product of mankind's imagination or blindly embraced on purely dogmatic grounds. Citing [[Immanuel Kant]]'s description of the "land of truth," Beck argued that mankind can transcend this apparent duality by acknowledging a purely limited knowledge of the "unknowable beyond" in accordance with the dictates of philosophical wisdom whenever it is accompanied by an act of pure faith.<ref name="Shook 2016-02-11">{{cite book | editor-last=Shook | editor-first=John R. | title=The Bloomsbury Encyclopedia of Philosophers in America | publisher=Bloomsbury Publishing | publication-place=London | date=2016-02-11 | isbn=978-1-4725-7054-3 | url={{Google books|UlQ0CwAAQBAJ|page=70|plainurl=yes}}|pages=71–72}}</ref><ref name="Shook 2005-01-01">{{cite book | editor-last=Shook | editor-first=John R. | title=Dictionary of Modern American Philosophers | publisher=A&C Black | publication-place=Bristol | date=2005-01-01 | isbn=978-1-84371-037-0 | url={{Google books|Ijpj1tB3Qr0C|page=166|plainurl=yes}} | pages=166–167}}</ref><ref name="Cicovacki 2001">{{cite book | editor-last=Cicovacki | editor-first=Predrag | title=Kant's Legacy: Essays in Honor of Lewis White Beck | publisher=University Rochester Press | publication-place=Rochester, NY | date=2001 | isbn=1-58046-053-4 | pages=25–46 | chapter = Lewis White Beck's Account of Kant's Strategy | first = Graham | last = Bird | url={{Google books|SWg9hOtdzIIC|page=25|plainurl=yes}} }}</ref>

[[Postmodern]] philosophers challenge the notion of wisdom as a universal concept. [[Michel Foucault]] argued that ideas of wisdom are shaped by power structures and are inherently subjective, often serving to reinforce dominant ideologies.<ref>{{cite book |last=Foucault |first=Michel |title=The Archaeology of Knowledge |orig-date=1969 |year=2002 |publisher=Routledge}}</ref> Postmodern perspectives emphasize cultural relativism and the diversity of wisdom across historical and social contexts rather than a singular definition.

Today, contemporary discussions of wisdom draw from cognitive science and social philosophy. Philosophers like [[Philip Kitcher]] focus on practical wisdom as collaborative decision-making in democratic societies.<ref>{{cite book |last=Kitcher |first=Philip |title=The Ethical Project |year=2011 |publisher=Harvard University Press}}</ref> This view holds that wisdom is not an individual trait but a collective process involving diverse perspectives. As such, modern philosophy views wisdom as dynamic, context-dependent, and shaped by emotional, social, and cognitive factors.

== Psychological research ==
{{Further|Developmental psychology|personality psychology}}
{{See also|Expert}}

Psychological research on wisdom began in the late 1970s,{{sfn|Zhang|Shi|Wang|2023}} and numerous explicit-formal theories on wisdom have been developed.{{sfn|Bluck|Glück|2005}}{{sfn|Staudinger|Glück||2011}}

===Definitions===
There is no scientific consensus on the definition of wisdom,{{sfn|Zhang|Shi|Wang|2023|p=15030}} and the existing psychological definitions of wisdom vary.{{sfn|Staudinger|Glück||2011}} There are a large number of definitions,{{efn|See {{harvtxt|Zhang|Shi|Wang|2023|pp=15033–15035}} for an extensive overview of definitions.}} but some are:
* Holiday and Chandler (1986) found that wisdom is related to five underlying factors: "exceptional understanding, judgment and communication skills, general competence, interpersonal skills, and social unobtrusiveness".{{sfn|Sternberg|2007|p=148}} 
* Baltes, Glück and Kunzmann (2001): "the ability to deal with the contradictions of a specific situation and to assess the consequences of an action for themselves and for others. It is achieved when in a concrete situation, a balance between intrapersonal, interpersonal and institutional interests can be prepared".{{sfn|Baltes|Glück|Kunzmann|2001}} 
* Sternberg (2003): wisdom is "the value-laden application of [[tacit knowledge]] not only for one's own benefit (as can be the case with successful intelligence), but also for the benefit of others, in order to attain a common good. The wise person realizes that what matters is not just knowledge, or the intellectual skills one applies to this knowledge, but how the knowledge is used."{{sfn|Sternberg|2007|p=xviii}}
* Brown and Greene (2006): "wisdom is an expertise in dealing with difficult questions of life and adaptation to the complex requirements."{{sfn|Brown|Greene|2006}}
* Baltes and Smith (2008): "The Berlin Wisdom Paradigm [...] combines a broad definition of wisdom as excellence in mind and virtue with a specific characterization of wisdom as an expert knowledge system dealing with the conduct and understanding of life."{{sfn|Baltes|Smith|2008}}
* Jeste et al. (2010) found that an expert consensus panel mostly agreed that wisdom is "uniquely human; a form of advanced cognitive and emotional development that is experience driven; and a personal quality, albeit a rare one, which can be learned, increases with age, can be measured, and is not likely to be enhanced by taking medication."{{sfn|Jeste et al.|2010}}
* Zhang, Shi and Wang (2023) distinguish two different understandings of wisdom: "(a) As action or behav-iour, wisdom refers to well-motivated actors achieving an altruistic outcome by creatively and successfully solving problems. (b) As a psychological trait, wisdom refers to a global psychological quality that engages intellectual ability, prior knowl-edge and experience in a way that integrates virtue and wit, and is acquired through life experience and continued practice."{{sfn|Zhang|Shi|Wang|2023}}

Zhang et al. (2023) note that all definitions include two common components, namely an emphasis on cognition, meaning, and affect, and a concern for human welfare, which means that "most definitions point to wisdom as essential to creating a better world."{{sfn|Zhang|Shi|Wang|2023|p=15036}}{{efn|name="virtue_and_wit"|{{harvtxt|Zhang|Shi|Wang|2023|p=15036}}: "For example, Stern-berg (2019b) argued that the goal of wisdom, which involves intelligence, creativity, and knowledge base, is the common good. The view that wisdom is an integration of virtue and wit is recognized by all wisdom theories. However, it is only a veil that has yet to be lifted. For example, Baltes and Staudinger (2000) argues that wisdom is "the perfect integration of mind and virtue". Similarly, Grossmann et al. (2020) proposed a common wisdom model, which includes two elements: Meta-cognition and moral aspirations. They defined wisdom in empirical sci-ences as "morally-grounded excellence in certain aspects of meta-cognition"."}}

=== Approaches ===

===Heuristic approaches===
Sternberg (1990) distinguishes three distinctive approaches to understanding wisdom: philosophical, folk conceptions, and psychodevelopmental views.{{sfn|Sternberg|1990|p=3}}

Sternberg (2003) distinguishes philosophical approaches, implicit-theoretical approaches (folk-conceptions), and explicit-theoretical approaches.{{sfn|Sternberg|2007|p=148}} For the philosophical approaches Sternberg refers to {{harvtxt|Robinson|1990}}, who points to Plato's three different senses of wisdom, namely ''[[Sophia (wisdom)|sophia]]'', ''[[phronesis]]'', and ''[[episteme]]''.{{sfn|Sternberg|2007|p=148}} Implicit-theoretical approaches explicate folk conceptions of wisdom, as first set out by Clayton (1975). Explicit-thepretical approaches "have in common a formal theory of wisdom that is proposed to account for wisdom."{{sfn|Sternberg|2007|p=149}} A distinct group of theories focus on structural stage theory and post-formal thinking as a stage beyond Piaget's formal operations.{{sfn|Sternberg|2007|p=150}}

According to Baltes and Staudinger (2000), theoretical and empirical studies on wisdom have, broadly seen, taken three approaches to understanding wisdom: as a personal characteristic or a "constellation of personality dispositions", such as [[Erik Erikson]]s theory of [[Erikson's stages of psychosocial development|stages of psychosocial development]]; as a [[Piaget's theory of cognitive development#Post-Piagetian and neo-Piagetian stages|post-formal way of thinking]] in structural stage theory: or as an expert way of dealing with "the meaning of and conduct of life."{{sfn|Baltes|Staudinger|2000}}{{efn|{{harvtxt|Baltes|Staudinger|2000}}: Theoretical and empirical work on explicit psychological theories of wisdom can be roughly divided into three groups: (a) the conceptualization of wisdom as a personal characteristic or constellation of personality dispositions (e.g., Erikson, 1959; McAdams & de St. Aubin, 1998), (b) the conceptualization of wisdom in the neo-Piagetian tradition of postformal and dialectical thought (e.g., Alex ander & Langer, 1990; Labouvie-Vief, 1990), and (c) the conceptualization of wisdom as an expert system dealing with the meaning and conduct of life (P. Baltes & Smith, 1990; Dittmann-Kohli & Baltes, 1990; Staudinger & Baltes, 1994)."}}

===Trait, context, behaviour===
According Sternberg, definitions can be grouped as "into four types: (a) a personal psychological excellence [trait], (b) a property of the situation, (c) an interaction between person and situation, and (d) a property of action."{{sfn|Zhang|Shi|Wang|2023|p=15031}}{{sfn|Sternberg|2019a}}

Trait-theories include Erikson's lifespan theory, neo-Piagetian post-formal stages, and Baltes' Berlin Wisdom paradigm.{{sfn|Zhang|Shi|Wang|2023|p=15031}}

According to Grossman (2017), wisdom can be viewed as a stable personality trait, or as a context-bound process, meaning that a person in some contexts behaves wisely, but in other contexts does not.{{sfn|Grossmann|2017d}}{{sfn|Zhang|Shi|Wang|2023|p=15031}} Zhang et al. (2023) point to Martin Luther King, Mohandas Gandhi and Albert Einstein, who "show great wisdom in their careers, but not in their personal live."{{efn|name="Context"}}

Zhang et al. (2023) further note that an interactional approach is a sociocultural approach, which takes into account "the sociocultural context within which wisdom occurs."{{sfn|Zhang|Shi|Wang|2023|p=15031}} Sternberg's theory takes this approach.{{sfn|Zhang|Shi|Wang|2023|p=15031}}

As a "property of action," research "should not focus on individuals but on the actions of individuals or groups," according to Sternberg.{{sfn|Zhang|Shi|Wang|2023|p=15031}}{{sfn|Sternberg|2019a}} To this, Zhang et al. (2023) object that wisdom as a concept involves more than just observing and classifying begaviour, but also distinguishing psychological attributes.{{sfn|Zhang|Shi|Wang|2023|p=15031}}

===Theories and models===
Developmental theories hark back to the older theories of [[Erik Erikson]], who posited [[Erikson's stages of psychosocial development|stages of psychosocial development]],{{sfn|Baltes|Staudinger|2000}} and [[Piaget's theory of cognitive development#Post-Piagetian and neo-Piagetian stages|post-formal stages of structural stage theories]],{{sfn|Sternberg|2007|p=150}}{{sfn|Baltes|Staudinger|2000}}{{sfn|Labouvie-Vief|1990}} such as [[Loevinger's stages of ego development|Jane Loevinger's stages of ego development]] and [[James W. Fowler]]'s stages of faith.

Zhang, Shi, and Wang (2023) list the following explicit-formal theories of wisdom:{{sfn|Zhang|Shi|Wang|2023}}{{efn|name="Zhang_Shi_Wang_2023"}}
*''The Berlin Wisdom Paradigm'', an expertise model of life wisdom developed by Paul B. Baltes.{{sfn|Baltes|Smith|2008}}
*''The Balance Theory of Wisdom'' developed by Robert J. Sternberg{{sfn|Zhang|Shi|Wang|2023}}
*''The Self-transcendence Wisdom Theory''{{sfn|Zhang|Shi|Wang|2023}}
*''The Three-dimensional Wisdom Theory''{{sfn|Zhang|Shi|Wang|2023}}
*''The H.E.R.O.(E.) Model of Wisdom''{{sfn|Zhang|Shi|Wang|2023}}
*''The Process View of Wisdom''{{sfn|Zhang|Shi|Wang|2023}}
*''The Integrating Virtue and Wit Theory of Wisdom''{{sfn|Zhang|Shi|Wang|2023}}
<!-- 
====Erik Erikson's stages of psychosocial development====
{{Main|Erikson's stages of psychosocial development}}

[[Erik Erikson]] (1902-1994) posited eight stages of psycho-social development, in each of which a certain life task has to mastered, culminating in wisdom if this has been succesfull.

====Post-formal structural stages====
{{Main|Piaget's theory of cognitive development}}
 -->

====Berlin Wisdom Paradigm - Paul B.Baltes====
The research of Baltes and his colleagues is related to his research on intellectual abilities and aging. Their research focuses on decision-making in fundamental life-matters, discerning general personal factors, experyise specific factors, and "facilitative experiential contexts" as facilitating wise judgments.{{sfn|Sternberg|2007|p=150}} Acoridng to Baltes' research, wisdom has five components: rich factual knowledge of life-matters, rich procedural knowledge, life span contextualism, relativism, apprehending uncertainty. According to Baltes,
{{blockquote|The Berlin Wisdom Paradigm  [...] combines a broad definition of wisdom as excellence in mind and virtue with a specific characterization of wisdom as an expert knowledge system dealing with the conduct and understanding of life. We called this domain of knowledge the ''fundamental pragmatics of life'' [...] ''life planning'' [...] ''life management'' [...] and ''life review''[.]{{sfn|Baltes|Smith|2008}}}}

====Balance Theory of Wisdom - Robert J. Sternberg====
Sternberg's research has focused on intelligence, creativity, and wisdom,{{sfn|Sternberg|2007|p=x-xviii}} and the question what constitutes successful intelligence, arguing that creative and practical abilities are also essential contributors to life success.{{sfn|Sternberg|2007|p=xvi-xvii}} Sternberg amended his research on intelligence with the question how success can proceed beyond mere material success and personal benefit. In Sternbergs view', wisdom is "the value-laden application of [[tacit knowledge]] not only for one's own benefit (as can be the case with successful intelligence), but also for the benefit of others, in order to attain a common good. The wise person realizes that what matters is not just knowledge, or the intellectual skills one applies to this knowledge, but how the knolwedge is used."{{sfn|Sternberg|2007|p=xviii}}

===Aspects===

====Meta-cognition====
There is some consensus that critical to wisdom are certain [[Metacognition|meta-cognitive]] processes that afford life reflection and judgment about critical life matters.{{sfn|Baltes|Staudinger|2000}}<ref name="Grossmann-2017a">{{cite journal| last1 = Grossmann| first1 = Igor | date = 2017| title = Wisdom in Context| url = http://www.psychologicalscience.org/pps| journal = Perspectives on Psychological Science| volume = 12| issue = 2| pages = 233–257| doi = 10.1177/1745691616672066| pmid = 28346113| s2cid = 26818408| access-date = 18 July 2024| quote = Compromise [...] Intellectual humility [...] Recognition of uncertainty and change [...] Others' perspectives / broader contexts| url-access = subscription}}</ref><ref>{{cite web|last=Vervaeke|first=John|title=The Cognitive Science of Wisdom|date=4 May 2012 |url=https://www.youtube.com/watch?v=ti4Kj8TcEgk| archive-url=https://ghostarchive.org/varchive/youtube/20211107/ti4Kj8TcEgk| archive-date=7 November 2021 | url-status=live|publisher=Mind Matters Conference|access-date=13 April 2013}}{{cbignore}}</ref> Accordin to Vuong (2022), these processes include recognizing the limits of one's own knowledge, acknowledging uncertainty and change, attention to context and the bigger picture, and integrating different perspectives of a situation.<ref>{{Cite book|last1=Vuong|first1=Quan-Hoang|title=The Kingfisher Story Collection|date=2022|publisher=Amazon Digital Services|isbn=979-8-3539-4659-5}}{{page needed|date=August 2023}}</ref>

Grossmann and colleagues summarized prior psychological literature to conclude that wisdom involves certain cognitive processes that afford [[impartiality|unbiased]], sound [[judgment]] in the face of ill-defined life situations:
# intellectual humility, or recognition of limits of own knowledge
# appreciation of perspectives broader than the issue at hand
# sensitivity to the possibility of change in social relations
# compromise or integration of different perspectives<ref name="Grossmann-2017b">{{Cite journal|title= Wisdom and How to Cultivate It|last=Grossmann|first=Igor|journal= European Psychologist|volume=22|issue=4|date=October 2017|pages=233–246 |doi=10.1027/1016-9040/a000302}}</ref><ref>{{Cite journal|last1=Santos|first1=Henri C.|last2=Huynh|first2=Alex C.|last3=Grossmann|first3=Igor|year=2017|title=Wisdom in a complex world: A situated account of wise reasoning and its development|journal=Social and Personality Psychology Compass|volume=11|issue=10|article-number=e12341|doi=10.1111/spc3.12341|issn=1751-9004|url=https://psyarxiv.com/pdtxv/ }}</ref>

====Interpersonal sensitivity====
According to Brienza et al. (2017), wisdom-related reasoning is associated with achieving balance between intrapersonal and interpersonal interests when facing personal life challenges, and when setting goals for managing interpersonal conflicts.<ref name="Brienza-2017">{{cite journal | last1 = Brienza| first1 = J.P. | last2 = Kung| first2 = F.Y.H. | last3 = Santos| first3 = H. | last4 = Bobocel| first4 = D.R. | last5 = Grossmann| first5 = I. |year = 2017 | title = Wisdom, Bias, and Balance: Toward a Process-Sensitive Measurement of Wisdom-Related Cognition | journal = Journal of Personality and Social Psychology | volume = 115 | issue = 6 | pages = 1093–1126 | pmid = 28933874 | doi = 10.1037/pspp0000171 | s2cid = 29052539 | url = https://osf.io/p25c2/download }}</ref><ref>{{cite journal | last1 = Grossmann| first1 = I. | last2 = Brienza| first2 = J.P. | last3 = Bobocel| first3 = D.R.|year = 2017 | title = Wise deliberation sustains cooperation | journal = Nature Human Behaviour | volume = 1 | issue = 3 | page = 0061 | doi = 10.1038/s41562-017-0061 | s2cid = 38342840 }}</ref>

Grossmann and Kross identified a phenomenon they called "the Solomon's paradox": that wise people reflect more wisely on other people's problems than on their own. (It is named after [[King Solomon]], who had legendary sagacity when making judgments about other people's dilemmas but lacked insight when it came to important decisions in his own life.)<ref name="Grossmann-2017c" />

====Personal distancing====
Grossmann and colleagues also found that different ways to instantiate psychological self-distancing, becoming a "fly on the wall", either via visual, spatial, or linguistic distance ([[Illeism|habitually speaking and thinking of oneself in the third person]]) promotes wiser thinking about interpersonal challenges.<ref>{{Cite journal |last1=Kross |first1=Ethan |last2=Grossmann |first2=Igor |date=February 2012 |title=Boosting wisdom: Distance from the self enhances wise reasoning, attitudes, and behavior. |url=https://doi.apa.org/doi/10.1037/a0024158 |journal=Journal of Experimental Psychology: General |language=en |volume=141 |issue=1 |pages=43–48 |doi=10.1037/a0024158 |pmid=21728454 |issn=1939-2222|url-access=subscription }}</ref><ref>{{Cite journal |last1=Grossmann |first1=Igor |last2=Oakes |first2=Harrison |last3=Santos |first3=Henri C. |date=May 2019 |title=Wise reasoning benefits from emodiversity, irrespective of emotional intensity. |url=https://doi.apa.org/doi/10.1037/xge0000543 |journal=Journal of Experimental Psychology: General |language=en |volume=148 |issue=5 |pages=805–823 |doi=10.1037/xge0000543 |issn=1939-2222}}</ref><ref>{{Cite journal |last1=Grossmann |first1=Igor |last2=Dorfman |first2=Anna |last3=Oakes |first3=Harrison |last4=Santos |first4=Henri C. |last5=Vohs |first5=Kathleen D. |last6=Scholer |first6=Abigail A. |date=March 2021 |title=Training for Wisdom: The Distanced-Self-Reflection Diary Method |url=https://journals.sagepub.com/doi/10.1177/0956797620969170 |journal=Psychological Science |language=en |volume=32 |issue=3 |pages=381–394 |doi=10.1177/0956797620969170 |issn=0956-7976|url-access=subscription }}</ref>

====Contextual factors====
Grossmann says contextual factors{{snd}}such as culture, experiences, and social situations{{snd}}influence the understanding, development, and propensity of wisdom, with implications for training and educational practice.<ref name="Grossmann-2017a" /><ref name="Grossmann-2017b" /> A focus on the situation allows wisdom researchers to develop a fuller understanding of the role of context in producing wisdom.{{sfn|Grossmann|2017d}}

Studies have shown evidence of cross-cultural<ref>{{cite journal|last1=Grossmann|first1=I.|last2=Karasawa|first2=M.|last3=Izumi|first3=S.|last4=Na|first4=J.|last5=Varnum|first5=M.E.|last6=Kitayama|first6=S|last7=Nisbett|first7=R.E|year=2012|title=Aging and wisdom: Culture matters.|journal=Psychological Science|volume=23|issue=10|pages=1059–1066|doi=10.1177/0956797612446025|pmid=22933459|hdl=11244/25191|s2cid=4829751|hdl-access=free}}</ref> and within-cultural variability,<ref>{{Cite journal|last1=Brienza|first1=Justin P.|last2=Grossmann|first2=Igor|title=Social class and wise reasoning about interpersonal conflicts across regions, persons and situations|journal=Proceedings of the Royal Society B: Biological Sciences|volume=284|issue=1869|page=1869|doi=10.1098/rspb.2017.1870|pmid=29263284|pmc=5745406|year=2017}}</ref> and systematic variability in reasoning wisely across contexts<ref name="Brienza-2017"/><ref name="Grossmann-2017c">{{cite journal|last1=Grossmann|first1=Igor|last2=Kross|first2=Ethan|year=2017|title=Exploring Solomon's Paradox: Self-distancing eliminates the self-other asymmetry in wise reasoning about close relationships in younger and older adults.|journal=Psychological Science|volume=25|issue=8|pages=1571–1580|doi=10.1177/0956797614535400|pmid=24916084|s2cid=3539860}}</ref> and in daily life.<ref>{{cite journal | last1 = Grossmann| first1 = I. | last2 = Gerlach| first2 = T.M. | last3 = Denissen| first3 = J.J. |year = 2016 | title = Wise reasoning in the face of everyday life challenges. | journal = Social Psychological and Personality Science | volume = 7| issue = 7 | pages = 611–622 | doi = 10.1177/1948550616652206 | s2cid = 148246126 }}</ref>

Grossmann and colleagues (2018) also documented a positive relationship between diversity of emotional experience and wise reasoning, irrespective of emotional intensity.<ref>{{cite journal|last1=Grossmann|first1=Igor|last2=Oakes|first2=Harrison|last3=Santos|first3=Henri C.|year=2018|title=Wise Reasoning Benefits from Emodiversity, Irrespective of Emotional Intensity.|url=https://psyarxiv.com/jy5em/download|journal=Journal of Experimental Psychology: General|volume=148|issue=5|pages=805–823|doi=10.1037/xge0000543|pmid=30688474|s2cid=59306284|via=PsyArXiv}}</ref>

===Relation with intelligence===
Robert J. Sternberg, studying the relation between wisdom, intelligence, and creativity, argues that wisdom is both theoretically and empirically distinct from general (fluid or crystallized) intelligence, and that success requires more than mere intelligence.{{sfn|Sternberg|1985}}{{sfn|Sternberg|2003}} Sternberg (1990) found six components related to folk-conceptions of wisdom: reasoning ability, sagacity, learning from ideas and environment, judgment, expeditious use of information, perspicacity. For intelligence, the components were practical problem-solving ability, verbal ability, intellectual balance and integration, goal orientation and attainment, contextual intelligence, fluid thought.{{sfn|Sternberg|2007|p=149}} Sternberg further found that "wisdom and intelligence are highly correlated in people's implicit theories, at least in the United States.{{sfn|Sternberg|2007|p=149}}

Staudinger, Lopez and Baltes (1997) "found that measures of intelligence (as well as personality) overlap with, but are nonidentical to, measures of wisdom in terms of constructs measured."{{sfn|Sternberg|2007|p=150}}{{sfn|Staudinger|Lopez|Baltes|1997}} Grossmann et al. (2010) have shown empirically that wise reasoning is distinct from [[IQ]].{{sfn|Grossman et al.|2010}}

According to Brown and Greene (2006) "there is an overlap of the implicit theory of wisdom with intelligence, perceptiveness, spirituality, and shrewdness."{{sfn|Brown|Greene|2006}}

Jeste et al. (2010) defined wisdom using an expert consensus panel to determine how wisdom was viewed as being different from intelligence and spirituality, and found that the panel viewed wisdom as being different from intelligence on 49 of the 53 items used in their Likert scale statements.{{sfn|Jeste et al.|2010}}

===Relation with age===
Many, but not all, studies find that adults' self-ratings of perspective and wisdom do not depend on age.<ref>{{cite book|last=Harter|first=Andrew C.|title=Character Strengths and Virtues: A Handbook and Classification|editor=Peterson, Christopher |editor2=[[Martin Seligman|Seligman, Martin E. P.]]|publisher=[[Oxford University Press]]|chapter=Perspective [Wisdom]|year=2004|location=Oxford|pages=181–196|isbn=978-0-19-516701-6|title-link=Character Strengths and Virtues (book)}}</ref><ref name="Orwoll-1990">{{cite book|last1=Orwoll|first1=L.|last2=Perlmutter|first2=M. |title=Wisdom: Its nature, origins, and development|editor-first=R. J.|editor-last= Sternberg|publisher=Cambridge University Press|location=New York|year=1990|pages=160–177|isbn=978-0-521-36718-9}}</ref><ref>{{cite journal|last1=Serenko|first1=A.| year=2024|title=Practical wisdom in the workplace: Conceptualization, instrument development, and predictive power|url=https://www.aserenko.com/papers/Serenko_Practical_Wisdom.pdf |journal=Journal of Knowledge Management |volume=28|issue=7 |pages=2092–2119 |doi=10.1108/JKM-08-2023-0713}}</ref> This conflicts with the popular notion that wisdom increases with age.<ref name="Orwoll-1990" /> The answer to whether age and wisdom correlate depends on how one defines wisdom and one's experimental technique. The answer to this question also depends on the domain studied, and the role of experience in that domain, with some contexts favoring older adults, others favoring younger adults, and some not differentiating age groups.{{sfn|Grossmann|2017d}} Rigorous longitudinal work is needed to answer this question, while most studies rely on cross-sectional observations.<ref>{{cite book|last=Meacham|first=J. A.|year=1990|chapter=The loss of wisdom|editor-first=R. J.|editor-last=Sternberg|title=Wisdom: Its nature, origins, and development|location=Cambridge|publisher=Cambridge University Press|pages=181, 211}}</ref>

=== Measuring wisdom ===
Empirical ([https://evidencebasedwisdom.com/what-is-ebw-1-minute-animation/ evidence-based]) research on wisdom is relatively new, but growing rapidly.<ref>{{cite journal |last1=Glück |first1=Judith |last2=König |first2=Susanne |last3=Naschenweng |first3=Katharina |last4=Redzanowski |first4=Ute |last5=Dorner |first5=Leonie |last6=Strasser |first6=Ilse |last7=Wiedermann |first7=Wolfgang |year=2013 |title=How to measure wisdom: Content, reliability, and validity of five measures |journal=Frontiers in Psychology |volume=4 |page=405 |doi=10.3389/fpsyg.2013.00405 |doi-access=free |pmc=3709094 |pmid=23874310}}</ref><ref>{{Cite journal |last1=Grossmann |first1=Igor |last2=Weststrate |first2=Nic M. |last3=Ardelt |first3=Monika |last4=Brienza |first4=Justin P. |last5=Dong |first5=Mengxi |last6=Ferrari |first6=Michel |last7=Fournier |first7=Marc A. |last8=Hu |first8=Chao S. |last9=Nusbaum |first9=Howard C. |last10=Vervaeke |first10=John |title=The Science of Wisdom in a Polarized World: Knowns and Unknowns |url=https://www.tandfonline.com/action/cookieAbsent |access-date=2026-03-26 |journal=Psychological Inquiry |date=2020 |volume=31 |issue=2 |pages=103–133 |doi=10.1080/1047840X.2020.1750917|url-access=subscription }}</ref>

Wisdom as a personality trait can be measured with self-questionnaires, which are prone to [[Self-report study#Validity|self-report bias]].<ref name="Brienza-2017"/><ref>{{cite journal | last1 = Taylor| first1 = M. | last2 = Bates| first2 = G. | last3 = Webster| first3 = J.D. |year = 2011 | title = Comparing the psychometric properties of two measures of wisdom: Predicting forgiveness and psychological well-being with the Self-Assessed Wisdom Scale (SAWS) and the Three-Dimensional Wisdom Scale (3D-WS). | journal = Experimental Aging Research | volume = 37| issue = 2 | pages = 129–141 | doi = 10.1080/0361073X.2011.554508 | pmid = 21424954 | s2cid = 205555336 }}</ref>

Contextual approaches measure multiple dimensions<ref>{{cite journal | last1 = Glück| first1 = J. | last2 = König| first2 = S. | last3 = Naschenweng| first3 = K. | last4 = Redzanowski| first4 = U. | last5 = Dorner-Hörig| first5 = L. | last6 = Straßer|first6 = I | last7 = Wiedermann|  first7 = W |year = 2013 | title = How to measure wisdom: Content, reliability, and validity of five measures. | journal = Frontiers in Psychology | volume = 4| page = 405 | doi = 10.3389/fpsyg.2013.00405 | pmid = 23874310 | pmc = 3709094 | doi-access = free }}</ref> including features of cognition, motivation, and emotion, in the context of a specific situation.{{sfn|Baltes|Staudinger|2000}}{{sfn|Grossmann|2017d}} Such state-level measures provide less-biased responses as well as greater power in explaining meaningful psychological processes.<ref name="Brienza-2017"/>

The Jeste-Thomas Wisdom Index<ref>{{cite web |title=Jeste-Thomas Wisdom Index |website=U.C. San Diego Health Sciences |url=https://survey.alchemer.com/s3/5991949/Jeste-Thomas-Wisdom-Index}}</ref> is based on a survey (SD-WISE-28) created by researchers at the [[University of California San Diego]] to determine how wise a person is. In 2021 [[Dilip V. Jeste]] and his colleagues created a survey (SD-WISE-7) testing seven components: acceptance of diverse perspectives, [[Decision-making|decisiveness]], [[emotional regulation]], [[prosocial behavior]]s, [[self-reflection]], social advising, and (to a lesser degree) [[spirituality]].<ref>{{cite web |title=The 7-Item Wisdom Scale: A Fast Way to See If You're Wise |author=Christopher Bergland |website=Psychology Today |date=5 December 2021 |url=https://www.psychologytoday.com/us/blog/the-athletes-way/202112/fast-way-see-if-youre-wise}}</ref> However, the usefulness of such ultra-short, abstract, and decontextualized approaches are increasingly put into question from a methodological and ontological perspective, as summarized in the latest Annual Review of Psychology on wisdom.<ref name=":0">{{Cite journal |last1=Grossmann |first1=Igor |last2=Weststrate |first2=Nic |date=2026 |title=Navigating the Unknown: The Sociocultural and Metacognitive Architecture of Wisdom |url=https://papers.ssrn.com/sol3/papers.cfm?abstract_id=6211442 |access-date=2026-03-26 |website=papers.ssrn.com |doi=10.2139/ssrn.6211442 |ssrn=6211442 }}</ref> As the "humility paradox" discussed by Grossmann and Weststrate<ref name=":0" /> demonstrates, a person claiming to be incredibly humble may either deceive themselves and others, or this person may be miscalibrated in their self-views due to the lack of humility.

==Psychotherapy==

=== Jungian psychology ===
{{Main|Wise Old Man and Wise Old Woman}}

{{Broader|Jungian archetypes}}

The wise old person is an unconscious [[Attitude (psychology)|attitude]] concerning [[nature]] and the [[collective unconscious]].<ref>{{cite book| last = Jacoby| first = Mario|translator-last1= Gubitz|translator-first1= Myron| date = 1985| title = Individuation and Narcissism: The Psychology of the Self in Jung and Kohut| publisher = Routledge| pages = 134–135| isbn = 0-415-06464-3| quote = The figures representing the archetype of the 'Wise Old Man' or of the 'Magna Mater' are equivalent to the mana personality; they are both personifications of what could be called the 'wisdom in nature' or the Jungian self with its 'unconscious knowledge'. [...] From a Jungian point of view, we could say that a conscious relationship to the 'Wise Old Man or Woman' in ourselves and to his or her knowledge concerning the infinite is an essential part of an attitude that deserves being called 'wise'.}}</ref>

[[Star Wars]] is a monomyth that uses [[archetypal psychology]], specifically [[Joseph Campbell]]'s [[The Hero with a Thousand Faces|The Hero of a Thousand Faces]].<ref>{{cite book|first=Joseph|last=Campbell|title=The Hero's Journey: Joseph Campbell on His Life and Work|edition=3rd|editor-first=Phil|editor-last=Cousineau|location=Novato, California|publisher=New World Library|year=2003|pages=186–187}}</ref> The character [[Master Yoda]] from the films evokes the [[trope (cinema)|trope]] of the [[wise old man]],<ref>{{Cite book|title=Virtual orientalism: Asian religions and American popular culture|last=Iwamura|first= Jane Naomi|year=2010|publisher=Oxford University Press|oclc=1090089521}}</ref><ref>{{Cite book|title=Positive psychology at the movies: using films to build character strengths and well-being|last=Niemiec|first= Ryan M.|isbn=978-0-88937-443-0|oclc=844533648|year=2014|publisher=Hogrefe }}</ref> and he is frequently quoted, analogously to Chinese thinkers or Eastern sages in general.<ref>{{cite web|url=https://www.haaretz.com/life/star-wars-who-said-it-yoda-or-a-jewish-sage-1.5436169|archive-url=https://web.archive.org/web/20180310100549/https://www.haaretz.com/life/star-wars-who-said-it-yoda-or-a-jewish-sage-1.5436169|url-status=dead|archive-date=10 March 2018|url-access=subscription|title=Star Wars: Who Said It? Yoda or a Jewish Sage|work=Haaretz|date=12 September 2017}}</ref><ref>{{cite web|url=https://www.inc.com/kevin-daum/may-the-fourth-be-with-you-the-wisdom-of-star-wars-in-40-iconic-quotes.html|title=May the Fourth Be With You: the Wisdom of Star Wars in 40 Iconic Quotes|last=Daum|first=Kevin|date=4 May 2017|website=Inc.com|access-date=16 August 2019}}</ref><ref>{{Cite book|title=The Tao of Yoda: based upon the Tao Te Ching by Lao Tzu|last=Kreger|first=D. W.|year=2013|publisher=Windham Everitt|isbn=978-0-9833099-2-5|oclc=861507203}}</ref>

=== Gestalt therapy===
{{Main|Gestalt therapy}}

A ''wise-person fantasy'' is an awareness intervention, where one poses a question, thinks on it for a few minutes, and then [[Role-playing|role-plays]] a fantasized wise person to answer that same question.<ref>{{cite book| last1 = Henderson| first1 = D.| last2 = Thompson| first2 = C.| date = 2016| title = Counseling Children| edition = 9| publisher = Cengage Learning| page = 229| isbn = 978-1-285-46454-1}}</ref>

== Educational perspectives ==
[[Education in the United States|Public schools in the U.S.]] sometimes nod at "[[character education]]" which would include training in wisdom.<ref>{{cite web|publisher=U.S. Department of Education|date=31 May 2005|title=Character education: our shared responsibility|url=https://www2.ed.gov/admins/lead/character/brochure.html}}</ref>

=== Maxwell's educational philosophy ===
{{See also|Nicholas Maxwell}}

Nicholas Maxwell, a philosopher in the United Kingdom, believes academia ought to alter its focus from the acquisition of knowledge to seeking and promoting wisdom.<ref>{{cite book|author-link=Nicholas Maxwell|first=Nicholas|last=Maxwell|year=2007|title=From Knowledge to Wisdom: A Revolution for Science and the Humanities|publisher=Pentire Press}}</ref> This he defines as the capacity to realize what is of value in life, for oneself and others.<ref>{{cite web|url=http://www.ucl.ac.uk/friends-of-wisdom|title=Friends of Wisdom|website=University College London|date=21 February 2019 |quote=an association of people sympathetic to the idea that academic inquiry should help humanity acquire more wisdom by rational means}}</ref> He teaches that new knowledge and technological [[know-how]] increase our power to act. Without wisdom though, Maxwell claims this new knowledge may cause human harm as well as human good. He argues that the pursuit of knowledge is indeed valuable and good, but that it should be considered a part of the broader task of improving wisdom.<ref>{{citation|url=https://philsci-archive.pitt.edu/1709/|title=Can Humanity Learn to become Civilized? The Crisis of Science without Civilization|first=Nicholas|last=Maxwell|year=2000}}</ref>

== See also ==
{{Div col|colwidth=30em}}
* {{annotated link|Anima mundi}}
* {{annotated link|Bildung}}
* {{annotated link|Book of Wisdom}}
* {{annotated link|Cassandra (metaphor)}}
* {{annotated link|Conventional wisdom}}
* {{annotated link|DIKW pyramid}}
* {{annotated link|Ecological wisdom}}
* {{annotated link|Eudaimonia}}
* {{annotated link|Genius}}
* {{annotated link|Heuristic}}
* {{annotated link|Invocation}}
* {{annotated link|Metacognition}}
* {{annotated link|Perspicacity}}
* {{annotated link|Procedural knowledge}}
* {{annotated link|Reflexivity (social theory)}}
* {{annotated link|Sage (philosophy)}}
* {{annotated link|Sapere aude|''Sapere aude''}}
* {{annotated link|Socratic method}}
* {{annotated link|Transcendence (philosophy)}}
* {{annotated link|Wisdom of the crowd}}
{{Div col end}}

== Notes ==
{{Notelist|2|refs=
<!-- C -->
<!-- "Context" -->
{{efn|name="Context"|{{harvtxt|Zhang|Shi|Wang|2023|p=15031}}: "According to Grossmann (2017a), wisdom is a property characteristic of individuals in situations rather than a personal excellence—whether or not a person is wise depends on the situation, and there is no general wisdom factor (w-factor) analogous to Spearman's g (Sternberg, 2019a). We agree with Grossmann that there is no pan-situational wisdom factor and firmly believe that human wisdom manifests in particular domains. For example, Martin Luther King, Mohandas Gandhi and Albert Einstein show great wisdom in their careers, but not in their personal lives (Sternberg, 2019a), which proving that most people's wisdom is domain specifc, with very few possessing general wisdom, let alone universal wisdom in all times and places."<br />Compare [[James W. Fowler]]s "Universalizing faith", hypothesizing a generalisation of altruistic behaviour beyond one's personal sphere of influence; Fowler saw these kind of persons as exemplifuing "universal faith."}}
<!-- Z -->
<!-- "Zhang_Shi_Wang_2023" -->
{{efn|name="Zhang_Shi_Wang_2023"|{{harvtxt|Zhang|Shi|Wang|2023}}: "Since wisdom research in psychology began in the late 1970s (Clayton, 1975), many scientific theories about wisdom have emerged, including: (a) the Berlin wisdom paradigm (Baltes & Kunzmann, 2004; Baltes & Smith, 2008; Baltes & Staudinger, 1993, 2000; Scheibe et al., 2007), (b) the balance theory of wisdom (Sternberg, 1998, 2018), (c) the self-transcendence wisdom theory (Levenson et al., 2005), (d) the three-dimensional wisdom theory (Ardelt, 2003; Thomas et al., 2015), (e) the H.E.R.O.(E.) model of wisdom (Webster, 2003; Webster et al., 2014, 2017), (f) the process view of wisdom (Yang, 2008, 2013, 2016, 2017), and (g) the integrating virtue and wit theory of wisdom (Chen & Wang, 2013; Wang et al., 2019, pp. 376–378; Wang & Zheng, 2012, 2014, 2015)."}}
}}

== References ==
{{Reflist}}

==Sources==
{{refbegin}}
<!-- A -->
* {{Citation | last =Arbel  |first =Keren | year =2016 |title =Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight | publisher =Routledge |doi =10.4324/9781315676043 |isbn =978-1-317-38399-4 | url =https://www.taylorfrancis.com/books/9781317383994|url-access =subscription }}
<!-- B -->
* {{cite journal| last1 = Baltes| first1 = Paul B. | last2 = Staudinger| first2 = Ursula M.| year =2000 | title = Wisdom: A Metaheuristic (Pragmatic) to Orchestrate Mind and Virtue Toward Excellence| url = https://pure.mpg.de/rest/items/item_2102711/component/file_2102710/content| journal = American Psychologist| volume = 55| issue = 1| pages = 122–136| doi = 10.1037/0003-066X.55.1.122| pmid = 11392856| access-date = 27 July 2024}}
* {{cite book | last1 =Baltes| first1 =P.B. | last2 =Glück  | first2 =J.| first3 =U. | last3 =Kunzmann | year =2001 | chapter =Wisdom: Its structure and function in regulating successful life span development|title=Handbook of Positive Psychology|editor-first1=C.R.|editor-last1=Snyder|editor-first2=S.J.|editor-last2=Lopez|pages=327–347|publisher=Oxford University Press}}
* {{cite journal| last1 = Baltes| first1 = Paul B.| last2 = Smith| first2 = Jacqui| date = 2008| title = The Fascination of Wisdom: Its Nature, Ontogeny, and Function| journal = Perspectives on Psychological Science| volume = 3| issue = 1| pages = 56–64| doi = 10.1111/j.1745-6916.2008.00062.x| jstor = 40212228| pmid = 26158670}}
* {{cite web|last=Bodhi|first=Bhikkhu|title=The Noble Eightfold Path|publisher=Access to Insight|url=https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html|access-date=16 March 2009}}
* {{cite book|last1=Bluck|first1=Susan|last2=Glück|first2=Judith|year=2005|chapter=From the Inside Out: People's Implicit Theories of Wisdom |editor-first1=Robert|editor-last1=Sternberg|editor-first2=Jennifer|editor-last2=Jordan|title=A handbook of wisdom: Psychological perspectives|pages= 84–109|publisher=[[Cambridge University Press]]|location=New York|doi= 10.1017/cbo9780511610486.005|isbn= 978-0-511-61048-6}}
* {{cite journal | last1 = Brown | first1 = S. C. | last2 = Greene | first2 = J. A. | year = 2006 | title = The Wisdom Development Scale: Translating the conceptual to the concrete | url = http://www.colgate.edu/portaldata/imagegallerywww/4119/ImageGallery/JCSD_WDS.pdf | archive-url = https://web.archive.org/web/20170705112332/http://www.colgate.edu/portaldata/imagegallerywww/4119/ImageGallery/JCSD_WDS.pdf | archive-date = 5 July 2017 | journal = Journal of College Student Development | volume = 47 | pages = 1–19 | doi=10.1353/csd.2006.0002| citeseerx = 10.1.1.502.7954 | s2cid = 35496789 }}
<!-- G -->
* {{cite journal | last1 = Grossmann| first1 = I. | last2 = Na | first2 = J. | last3 = Varnum | first3 = M.E. | last4 = Park | first4 = D.C. | last5 =Kitayama | first5 = S. | last6 = Nisbett | first6 = R.E. | year = 2010 | title = Reasoning about social conflicts improves into old age. | url = https://www.pnas.org/content/pnas/early/2010/03/23/1001715107.full.pdf | journal = Proceedings of the National Academy of Sciences| volume = 107 | issue = 16 | pages = 7246–7250 | bibcode = 2010PNAS..107.7246G | doi = 10.1073/pnas.1001715107 | pmid = 20368436 | pmc = 2867718 | doi-access = free | ref={{sfnref|Grossman et al.|2010}}}}
* {{cite journal | last1 = Grossmann| first1 = I.|year = 2017d | title = Wisdom in context | journal = Perspectives on Psychological Science | volume = 12 | issue = 2 | pages = 233–257| doi = 10.1177/1745691616672066| pmid = 28346113| s2cid = 26818408}}
<!-- H -->
<!-- J -->
* {{cite journal | last1 = Jeste | first1 = D.V. | last2 = Ardelt | first2 = M. | last3 = Blazer | first3 = D. | last4 = Kraemer | first4 = H.C. | last5 = Vaillant | first5 = G. | last6 = Meeks | first6 = T.W. | title=Expert consensus on characteristics of wisdom: a Delphi method study | date=October 2010 | journal =Gerontologist | volume=50 | issue=5 | pages=668–680 | pmc = 2937249 | pmid=20233730 | doi=10.1093/geront/gnq022 | ref={{sfnref|Jeste et al.|2010}}}}
<!-- K -->
* {{cite journal|last1=Karunamuni|first1=N.|last2=Weerasekera|first2=R.|year=2019|title=Theoretical Foundations to Guide Mindfulness Meditation: A Path to Wisdom|journal=Current Psychology|volume=38|issue=3|pages=627–646|doi=10.1007/s12144-017-9631-7|url=http://mindrxiv.org/mfs63/|s2cid=149024504}}
<!-- L -->
* {{cite book | last =Labouvie-Vief | first =G. | year =1990 | chapter =Wisdom as integrated thought: historical and ddvelopmental perspectives | editor-last =Sternberg | editor-first =Robert J. | title =Wisdom. It's nature, origins, and development | publisher =Cambridge University Press}}
<!-- N -->
* {{Citation | last =Nyanatiloka | year =1980 | title =Buddhist Dictionary. Manual of Buddhist terms and Doctrines. Fourth Revised edition | publisher =Buddhist Publication Society}}
<!-- R -->
* {{cite book | last =Robinson | first =Daniel N. | year =1990 | chapter =2. Wisdom through the ages | editor-last =Sternberg | editor-first =Robert J. | title =Wisdom. It's nature, origins, and development | publisher =Cambridge University Press}}
<!-- S -->
* {{cite journal | last1 = Staudinger| first1 = U.M. | last2 = Lopez| first2 = D.F | last3 = Baltes| first3 = P.B. | year = 1997 | title = The psychometric location of wisdom-related performance: Intelligence, personality, and more? | journal = Personality and Social Psychology Bulletin | volume = 23 | issue = 11 | pages = 1200–1214 | doi = 10.1177/01461672972311007 | s2cid = 145148320}}
* {{cite journal| last1 = Staudinger | first1 = U.M. | last2 = Glück| first2 = J. | year = 2011 | title = Psychological wisdom research: Commonalities and differences in a growing field. | journal = Annual Review of Psychology | volume = 62 | pages = 215–241 | doi = 10.1146/annurev.psych.121208.131659 | pmid = 20822439 }}
* {{cite journal|last=Sternberg|first=R. J.|year=1985|title=Implicit theories of intelligence, creativity, and wisdom|journal=Journal of Personality and Social Psychology|volume=49|issue=3 |pages=607–662|doi=10.1037/0022-3514.49.3.607 }}
* {{cite book | last =Sternberg | first =Robert J. | year =1990 | chapter =1. Understanding wisdom | editor-last =Sternberg | editor-first =Robert J. | title =Wisdom. It's nature, origins, and development | publisher =Cambridge University Press}}
* {{cite book|last=Sternberg|first=Robert J.|year=2003|author-link=Robert Sternberg|title=Wisdom, Intelligence, and Creativity Synthesized|publisher=[[Cambridge University Press]]|location=New York|isbn=978-0-521-80238-3 }}
* {{cite book | last =Sternberg | first =Robert J. | year =2007 | orig-date =2003 | title =Wisdom, Intelligence and Creativity Synthesized | publisher =Cambridge University Press}}
* {{cite journal | last =Sternberg | first =R. J. | year =2019a |title =Four ways to conceive of wisdom: Wisdom as a function of person, situation, person/situation interaction, or action | journal = The Journal of Value Inquiry | volume =53 | issue =3 | pages =479–485 | doi =10.1007/s10790-019-09708-2 }}
<!--  -->
* {{Citation | last =Thanissaro Bhikkhu | year =1997 | title =One Tool Among Many. The Place of Vipassana in Buddhist Practice | url =http://www.accesstoinsight.org/lib/authors/thanissaro/onetool.html | access-date =2010-01-24 | archive-date =2010-04-12 | archive-url =https://web.archive.org/web/20100412055344/http://www.accesstoinsight.org/lib/authors/thanissaro/onetool.html | url-status =live }}
<!-- Z -->
* {{cite journal| last1 = Zhang| first1 = K.| last2 = Shi| first2 = J.| last3 = Wang| first3 = F.| date = 2023| title = Wisdom: Meaning, structure, types, arguments, and future concerns| journal = Current Psychology| volume = 42| issue = 18| pages = 15030–15051| doi = 10.1007/s12144-022-02816-6| pmid = 35153458| pmc = 8817649}}
{{refend}}

==Further reading==
{{refbegin}}
* {{cite book |chapter=[[s:Sermons for all the Sundays in the year/Sermon 5|Sermon V.{{snd}}Sunday within the Octave of the Nativity: In what true wisdom consists]] |title=Sermons for all the Sundays in the year |year=1882 |publisher=Dublin |first=Alphonus |last=Liguori |author-link=Alphonsus Liguori}}
* {{cite book |last1=Sternberg |first1=R. |last2=Gluck |first2=J. |year=2021 |title=Wisdom: The Psychology of Wise Thoughts, Words, and Deeds |place=Cambridge, UK |publisher=Cambridge University Press}}
* {{cite book |last=Tsai |first=Cheng-hung |year=2023 |title=Wisdom: A Skill Theory |place=Cambridge, UK |publisher=Cambridge University Press}}
{{refend}}

== External links ==
* {{PhilPapers|category|wisdom}}
* [https://metis.ethz.ch/en/home-en/ Metis portal for intercultural wisdom literature and wisdom practices] at [[ETH Zurich]].
* {{InPho|idea|1544}}
* {{cite SEP|url-id=wisdom|title=Wisdom}}
* [http://www.wisdomresearch.org Center for Practical Wisdom] at the [[University of Chicago]]

{{Virtues}}
{{Humanities}}
{{Subject bar|auto=yes|wikt=wisdom|portal1=Philosophy|portal2=Psychology|portal3=Religion}}
{{Authority control}}

[[Category:Wisdom| ]]
[[Category:Virtue]]