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Streib proposed that xenocentric responsiveness to the extraordinary Other will lead to wise reasoning and wise behavior because listening to and getting (rather than taking) the perspective of the Other will broaden one's horizon and provide new, non-normative, innovative, creative, and wise responses to social issues. By contrast, I argue that wisdom development leads to self-transcendence and a consciousness of oneness, which is a merging of self and other. Therefore, when responding to the Other, the wise do not focus on otherness but on our common humanity.

Paul B. Baltes and his colleagues, who are among the most prominent contemporary wisdom researchers, define wisdom as 'expert knowledge in the domain fundamental pragmatics of life.' By contrast, this article argues that the definition, operationalization, and measurement of wisdom should not be reduced to expertise and that the term wisdom should be reserved for wise persons rather than expert knowledge. In fact, evidence from their research confirms that Baltes et al. primarily assess expert or intellectual knowledge in the wisdom domain 'fundamental pragmatics of life' rather than how wise people are. As an alternative, a model of wisdom is presented that defines, operationalizes, and measures wisdom as an integration of cognitive, reflective, and affective personality characteristics.