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Abstract. Some folk beliefs characterize wisdom as an essence – a set of immutable characteristics, developing as a consequence of an innate potential and extraordinary life experiences. Emerging empirical scholarship involving experiments, diary, and cross-cultural studies contradicts such folk beliefs. Characteristics of wise thinking, which include intellectual humility, recognition of uncertainty and change, consideration of different perspectives, and integration of these perspectives, is highly variable across situations. Cumulatively, empirical research suggests that variability in wise thinking is systematic, with greater wisdom in ecological and experimentally-induced contexts promoting an ego-decentered (vs. egocentric) viewpoint. Moreover, teaching for wisdom benefits from appreciation of context-dependency of intentions and actions depicted in the narratives of wisdom exemplars' lives. I conclude by advancing a constructivist model of wisdom, suggesting that cultural-historical, personal-motivational, and situational contexts play a critical role for wisdom, its development, and its application in daily life.

By exploring the nuances of responsive phenomenology, Streib extends the science of wisdom beyond person-centric phenomena to include the social, interpersonal, and intersubjective dimensions. We applaud Streib's efforts to enrich wisdom models and highlight several areas requiring further clarity, particularly regarding the causal relationship between responsive phenomenology and wisdom, and the role of broader cultural-historical factors for understanding the wisdom of responsiveness. Our commentary highlights the need for greater conceptual precision to differentiate responsiveness from related constructs in social psychology and calls for future research to delineate when responsiveness contributes to wisdom in varied contexts. Through this critical examination, we aim to advance the science of wisdom by emphasizing the significance of responsiveness within a comprehensive social-ecological framework, thereby fostering a deeper understanding of interpersonal and intergroup relations.

We present evidence for the strengths of the intellectual virtues that philosophers and behavioral scientists characterize as key cognitive elements of wisdom. Wisdom has been of centuries-long interest for philosophical scholarship, but relative to intelligence largely neglected in public discourse on educational science, public policy, and societal well-being. Wise reasoning characteristics include intellectual humility, recognition of uncertainty, consideration of diverse viewpoints, and an attempt to integrate these viewpoints. Emerging scholarship on these features of wisdom suggest that they uniquely contribute to societal well-being, improve leadership, shed light on societal inequality, promote cooperation in Public Goods Games and reduce political polarization and intergroup-hostility. We review empirical evidence about macro-cultural, ecological, situational, and person-level processes facilitating and inhibiting wisdom in daily life. Based on this evidence, we speculate about ways to foster wisdom in education, organizations, and institutions.

In many contemporary societies, misinformation, epistemic arrogance, and intergroup conflict pose serious threats to social cohesion and well-being. Wisdom may offer a potential antidote to these problems, with a recently identified Common Wisdom Model (CWM) suggesting that wisdom involves epistemic virtues such as intellectual humility, openness to change, and perspective-taking. However, it is unclear whether these virtues are central for folk concepts of wisdom in non-Western contexts. We explored this question by conducting focus group discussions with 174 participants from the Philippines and Sri Lanka, two countries facing socio-political and economic challenges. We found that epistemic themes were common in both countries, but more so when participants were asked to define wisdom in general terms rather than to describe how it is acquired or expressed in daily lives. Moreover, epistemic themes were more prevalent among Filipino than Sri Lankan participants, especially when the questions posed were abstract rather than concrete. We discuss how these findings relate to the CWM and the socio-cultural contexts of the two countries, and suggest that a question format should be considered in cross-cultural research on wisdom.