Wyniki wyszukiwania - Biblioteka Nauki

1

PERSONALITY CORRELATES OF SOCIAL INTELLIGENCE

100%

Vyrost J. , Kyselova M.

Studia Psychologica

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2006

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tom 48

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nr 3

207-212

EN

This research tested the hypothesis that there are the interconnections between the social intelligence, wisdom, values and the interpersonal personality traits. To examine this possibility, four measures were administered to 44 university students. The data obtained revealed close mutual relations between social intelligence measured by TSIS scale (social information processing, social skills and social awareness) and wisdom-related knowledge. A higher level of wisdom-related knowledge is associated with preference of such values as benevolence, universalism and conformity. This is not the case with social intelligence in which relation to the values is much more diverse. In our data, the interconnections between the interpersonal personality traits and measures of social intelligence and wisdom seem to be less straightforward. Despite this, dominance and extraversion create some kind of a 'background' to the socially intelligent behavior, while the warm relations to the people, without calculation and cold-heartedness, are more significant correlates of wisdom.

2

WISE RELIGIOSITY: THE RELATIONSHIP BETWEEN RELIGIOSITY AND WISDOM MODERATED BY PERSONALITY TRAITS

100%

Adamovová L.

Studia Psychologica

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2013

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tom 55

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nr 3

181 – 194

EN

Aim of the study was to investigate the relationship between religiosity based on Wulff’s theory (1991, 1997) and wisdom as defined and operationalized by Ardelt (2003, 2004). The sample consisted of 125 university students aged between 17 and 29 year with the mean age 23.5 years and standard deviation 2.6 years. Men formed 69.6 percent (n = 87) and women 30.4 percent (n = 38) of the sample. Religiosity was measured by the Post-Critical Belief Scale PCBS (Duriez et al., 2000), wisdom was measured by the Three-Dimensional Wisdom Scale 3D-WS (Ardelt, 2003), and NEO FFI (Costa, McCrae, 1992) was used to measure personality traits. It was found that orthodoxy positively correlates with cognitive and reflective dimensions of wisdom. External critique correlates positively with affective dimension of wisdom. When testing the moderation hypothesis, we found that openness moderates the relationships between orthodoxy and cognitive as well as reflective dimensions of wisdom and between second naivetè and cognitive dimension of wisdom. Conscientiousness moderates the relationship between external critique and cognitive dimension of wisdom and between relativism and affective dimension of wisdom. The results are discussed with the existing literature.

3

PERSONAL NEED FOR STRUCTURE RELATED TO COUNTERFACTUAL THINKING AND WISDOM

100%

Ruiselová Z. , Prokopčáková A. , Kresánek J.

Studia Psychologica

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2012

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tom 54

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nr 4

287 – 297

EN

The research study focuses on personal need for structure (PNS) and its components in the context of counterfactual thinking, wisdom and selected personality characteristics. Intersexual and age aspects of PNS are also studied. Significant negative relations were found between the desire for structure (as a PNS component) and cognitive dimension of wisdom, as well as between the response to the lack of structure (as a PNS component) and cognitive, reflective and affective dimensions of wisdom. The relation of counterfactual thinking frequency and the need for structure did not prove significant, but higher response to the lack of structure was related to higher saddening of individuals by counterfactual thinking.

4

Zagrożenie nauką bez cywilizacji: od wiedzy do mądrości

100%

Maxwell N.

Zagadnienia Naukoznawstwa

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2011

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tom 47

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nr 3(189)

269-295

EN

We are in a state of impending crisis. And the fault lies in part with academia. For two centuries or so, academia has been devoted to the pursuit of knowledge and technological know-how. This has enormously increased our power to act which has, in turn, brought us both all the great benefits of the modern world and the crises we now face. Modern science and technology have made possible modern industry and agriculture, the explosive growth of the world’s population, global warming, modern armaments and the lethal character of modern warfare, destruction of natural habitats and rapid extinction of species, immense inequalities of wealth and power across the globe, pollution of earth, sea and air, even the AIDS epidemic (AIDS being spread by modern travel). All these global problems have arisen because some of us have acquired unprecedented powers to act, via science and technology, without also acquiring the capacity to act wisely. We urgently need to bring about a revolution in universities so that the basic intellectual aim becomes, not knowledge merely, but rather wisdom – wisdom being the capacity to realize what is of value in life, for oneself and others, thus including knowledge and technological know-how, but much else besides. The revolution we require would put problems of living at the heart of the academic enterprise, the pursuit of knowledge emerging out of, and feeding back into, the fundamental intellectual activity of proposing and critically assessing possible actions, policies, political programmes, from the standpoint of their capacity to help solve problems of living. This revolution would affect almost every branch and aspect of academic inquiry.

5

KNOWLEDGE OR WISDOM? FACTORS SHAPING COMPETITIVE ADVANTAGES OF AGRICULTURAL FARMS (Wiedza czy madrosc? Czynniki ksztaltujace przewage konkurencyjna gospodarstw rolnych)

100%

Ginter A. , Kaluza H. , Szarek S.

Wieś i Rolnictwo

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2010

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nr 4(149)

120-129

EN

The article seeks to establish which of the incommensurable factors – knowledge or wisdom, has a greater influence on the economic performance of an agricultural farm. Basing on the results of empirical research the authors of the article prove that wisdom - understood as the ability to apply in practice the accumulated knowledge, is a more important factor because it exerts a stronger influence on the economic performance of a farm than the number of information sources possessed and used by it.

6

DO NATIONAL CULTURES OR RELIGIONS SHAPE CONCEPTIONS OF WISDOM?

100%

Brezina I. , Van Oudenhoven J. P.

Studia Psychologica

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2012

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tom 54

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nr 4

299 - 311

EN

The present paper examines the relative influence of religion and nation on conceptions of virtues. More specifically the concept of wisdom was chosen, because it has been considered a crucial human strength across millennia and across nations. Humanities and social sciences students (N = 941) from five nations that have a predominant religion participated in the study. The nations were Ecuador (predominantly Christian), India (predominantly Hindu), and the predominantly Muslim countries Indonesia, Malaysia and the United Arab Emirates (UAE). In India also a group of Christian and in Indonesia a group of Hindu students participated. Respondents indicated their agreement with different statements about what constitutes wisdom. Factor analysis yielded three interpretable factors on the basis of which three scales were constructed referring to different conceptions of wisdom: serenity reflecting emotional and material detachment, determination referring to perseverance and self-reflection, and altruism referring to the absence of egoistic motives. Analyses of variance and regression analyses showed that the influence of cross-national differences exceeds by far the influence of religion on the conceptions of wisdom. The implications of the findings for the often mentioned clash of religions are discussed. Currently, the influence of religion on the values of immigrants may be overemphasized and other important characteristics may be underestimated.

7

WISDOM AND IRRATIONALITY: PROBE TO THE MUTUAL RELATIONSHIPS

100%

Kordacova J.

Studia Psychologica

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2010

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tom 52

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nr 4

339-346

EN

The paper focuses on the question of whether there exists a relation between irrationality (Ellis type) and wisdom (as understood by M. Ardelt), and if it does, what it is, and to what extent irrational beliefs influence the level of wisdom. Results of a study conducted on 167 Slovak university students confirmed the negative relation of irrationality and wisdom, from which follows that rational persons were significantly wiser than irrational persons and women were wiser than men. The results also showed that of the 5 factors of the Irrational Belief Scale IPA, general wisdom was best (negatively) predicted by Negative Expectations.

8

ABOUT THE EFFECT OF RATIONAL, DIALECTICAL AND CRITICAL THINKING ON WISDOM

100%

Ruisel I.

Studia Psychologica

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2006

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tom 48

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nr 2

81-93

EN

The essential characteristics of rational, dialectical and critical thinking are defined in relation to wisdom. Thinking influences wisdom through the quality of decision-making in the choice of strategies suitable for solving rather complex and badly defined problems. Rational thinking is closely related to a search for optimum alternatives and should be unbiased and objective. Dialectical thinking refers to knowledge of processes comparing or synthesizing facts, standpoints and opposite viewpoints. Critical thinking activates abilities and strategies that enhance the probability of desirable outputs, where definition of the desirable depends on an individual's varying goals and values. Acceptance of the principles of critical thinking considerably contributes to the regulatory role of wisdom. Critical thinking, together with wisdom, endeavors to bring men to acquire and use information more efficiently not solely in favor of selected groups, but also humanity as a whole.

9

REASONS WHY SOCRATES WANTED TO DIE FANATICISM, WISDOM, EUTHANASIA OR SUICIDE. (Powody , dla których Sokrates chcial umrzec. Fanatyzm, madrosc, eutanazja badz samobyjstwo)

100%

Sieradzan J.

Archeus. Studia z bioetyki i antropologii filozoficznej

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2009

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tom 10

5-19

EN

Both in ancient sources and present-day commentaries we can find many evaluations of Socrates' behavior in court. According to some researchers his behavior contributed towards his death sentence. The article presents a review of standpoints, and tries to answer the question, why did Socrates want to die? Some consider Socrates' attitude as fanatical, others believe his stubbornness in court was suicidal. However, one seems certain: if he had not died a voluntary but violent death, he would not have become so interesting and would not have been considered a crucial figure in the history of philosophy. It seems that Socrates did not regard philosophy as an activity separated from life. He believed his methods of training your mind and reflecting upon a sense of life carried an important message: life is not the most precious value and you should not hold on to it at all costs.

10

HUMAN KNOWLEDGE IN THE CONTEXT OF COGNITIVE PSYCHOLOGY

88%

Ruisel I.

Studia Psychologica

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2010

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tom 52

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nr 4

267-284

EN

This study summarizes the research activity of the Centre of Excellence in the Research of Cognition CEVKOG. The aim of these research projects was to contribute to the formation of the human cognitive portrait model, as opposed to the reactive and imperfect model. Key aspects of the portrait have been analyzed, including cognitive constructs, learning activity, effect of computers on a cognitive psychology, effect of cognitive processes, memory models, problem solving, effect of cognitive fallacies, cognitive styles and cognitive schemes. The cognitive psychology of science has been discussed, the relation of cognition and intelligence and also wisdom as the cognitive summary of the portrait. The cognitive concept believes in the dominance of knowledge in the context of human existence. Humans rationally regulate their behaviour, actively form their environment and meet life goals.

11

KYNICKÉ PARRHESIASTICKÉ PRAKTIKY. DIOGENOVA PERFORMATÍVNA MÚDROSŤ

88%

Flachbartová L.

Filozofia (Philosophy)

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2014

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tom 69

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nr 10

835 – 846

EN

The paper deals with parrhesiastic practices of the Cynic Diogenes of Sinope. Cynic parrhēsia, the freedom of speech, works on two inseparable levels: on the individual-ethical level as the practice of truth-telling aiming at truthful and frank relationship to oneself; and as an educational practice on the level of social criticism. First, we analyse parrhēsia as a part of the Socratic care of the self (ἐπιμέλεια ἑαυτοῦ), and as one of the modes of truth-telling, which Foucault characterizes as the discourse of ēthos. Further, we analyse Ancient sources depicting Diogenes’ approach to others in different situations with an emphasis on his gestural argumentation and comic use of body as well as on his practical refutation of other philosophers.

12

THE THREE DIMENSIONAL WISDOM SCALE IN CROSS-CULTURAL CONTEXT: A comparison between American and Slovak college students

88%

Benedikovicova J. , Ardelt M.

Studia Psychologica

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2008

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tom 50

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nr 2

179-190

EN

Although present Western approaches to wisdom differ in their delimination of the very essence of wisdom, its cognitive nature is usually accentuated. We, in contrast, define wisdom as a latent variable consisting of the integration of cognitive, reflective and affective personality qualities. This conceptualization of wisdom was operationalized by the Three-Dimensional Wisdom Scale (3D-WS). The aim of this study was to examine the Slovak translation of the 3D-WS and to compare the scores of two culturally different samples of US and Slovak college students. We used Cronbach's alpha as the internal reliability indicator for the translation verification, and bivariate correlation analyses for determining the internal correlations between the separate dimensions of the wisdom scale. Differences in mean values of the separate dimensions of wisdom and the overall wisdom score between the two samples were analyzed using MANCOVA, ANOVA, and ANCOVA, while checking for gender. The internal reliability and correlation coefficients of the three dimensions of the wisdom scale confirm the inner consistency of the Slovak translation. However, analyses also show that the average scores for the cognitive and reflective dimensions of wisdom and the overall wisdom score are significantly higher in the American sample than in the Slovak sample, whereas the average score for the affective dimension is significantly higher in the Slovak sample than in the American sample. In sum, this cross-cultural explorative research suggests that the Three-Dimensional Wisdom Scale, consisting of internally consistent cognitive, reflective, and affective personality characteristics, is a promising measure to assess wisdom in the US as well as the Slovak culture. Future studies should compare the implicit wisdom theories of students in both cultures. Based on results from this study, we hypothesize that US students might place a stronger emphasis on the cognitive and reflective dimensions of wisdom and less emphasis on the affective wisdom dimension than Slovak students.

13

W sprawie Nicholasa Maxwella projektu przejścia od wiedzy do mądrości

88%

Czarnocka M.

Zagadnienia Naukoznawstwa

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2011

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tom 47

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nr 3(189)

297-305

EN

The authoress discusses Nicholas Maxwell’s Project, especially the scanty character of its philosophical grounds, its party normative, culture-loading comprehension of wisdom, and its radical post-Enlightenment scientism. Some doubts in respect to the project are presented. Above all, the authoress claims governments may lead to a totalitarian scientific system, of Orwell’s type.

14

TERMÍN PRUDENTIA V SPISOCH MARCA TULLIA CICERONA

75%

Fraňo P.

Filozofia (Philosophy)

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2016

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tom 71

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nr 5

401 - 409

EN

The term prudentia has been introduced into Latin philosophical writings by M. Tullius Cicero as a counterpart of the Greek virtue phronesis. Probably he used it in order to underline his intellectual affinity with some ethical and physical aspects of Plato’s, Aristotleʼs or Stoic thought; or maybe he let himself inspire by the older Latin intellectual tradition. As far as the content of his writings, Cicero holds to the Stoic definition of phronesis in the sense of a practical aspect of knowledge, which should be the virtue mainly of the people involved in politics. Unlike sophia prudentia was related to human community: it included rhetorical, intellectual, anticipatory, acting as well as decision making capacities. All of these competences should be practically achieved in the course of one’s life; however, the climax of their improvement was supposed to come in mature years. Cicero’s prudentia thus embodied the ethical aspect of human self-fulfilment for the benefit of the rest of the community.

15

FOLK CONCEPTIONS OF WISE PERSON'S PERSONALITY IN ASIAN CULTURES

75%

Brezina I.

Studia Psychologica

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2010

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tom 52

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nr 4

347-353

EN

Research in folk conceptions is one of the supporting pillars of psychological approaches to the study of wisdom. We have administered to a religiously diverse sample of Asian university students (n = 646) a questionnaire of our own design focused on deepening our knowledge of the personality context of Eastern wisdom. Results obtained from a factor analysis (partially in agreement with findings of other authors) indicate that in the context of present understanding of the East it is also appropriate to consider wisdom in relation to emotionality, motivation and social skills.

16

THE PHILOSOPHICAL SYSTEM OF CONSTANTINE THE PHILOSOPHER (I)

75%

Pavlovicova K.

Slavica Slovaca

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2007

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tom 42

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nr 1

3-19

EN

Christian saint and missionary Constantine with monastic name Kyrill has an attribute The Philosopher. Appellative form of the word 'philosopher' ranks his personality of extraordinary significance to the world of philosophers. In this study we systematically try to determine what is meant by the concept 'philosopher' in the light of biblical texts, in the descriptions of the church fathers and the Christian writers until the 9th century and in the church service of the Eastern Church. All these are namely the sources of an educational and a spiritual formation of his personality. Inomissible is Constantine's lifelong desire for a monastic life 'similar to that of angels', which he managed to fulfil only at the end of his life. We try to find the profile of his philosophy in the opposition between the philosophy of the temporal world (antic philosophy), knowledge of God that allows anabasis directing to God, and the philosophy of the heavenly world (bios angelikos, foolery for Christ, Hagia Sofia) that represents the cathabasis of Logos.

17

CAN COUNTERFACTUAL THINKING BE USEFUL (AND ADAPTIVE)?

75%

Ruiselova Z. , Prokopcakova A.

Studia Psychologica

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2011

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tom 53

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nr 3

221-234

EN

The study focuses on the relationship between counterfactual thinking and salutogenic personality characteristics. Using the Configural Frequency Analysis (CFA) of a sample of 259 women, the authors distinguish 3 types, representing the links of counterfactual thinking frequency with self-esteem, self-efficacy, reflective dimension of wisdom and optimism. Adaptiveness (usefulness) of counterfactual thinking was studied using the following variable: subjectively evaluated helpfulness of counterfactual thinking in solving future problems. With the application of the CFA, two types were found. The first is represented by the configuration of low helpfulness of counterfactual thinking related to low self-esteem, self-efficacy, reflective dimension of wisdom and optimism; the second has the configuration of high helpfulness of counterfactual thinking related to high self-esteem, self-efficacy, reflective dimension of wisdom and optimism. The second type indicates in particular possible usefulness of counterfactual thinking and emphasizes the need for its study within the personality context, as well as the study of inter-individual differences in counterfactual thinking.

18

OPINIONS OF CULTURALLY DIVERSE SAMPLE OF ASIANS ON WISDOM

75%

Brezina I. , Ritomsky A.

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nr 6

619-637

EN

Development of expert theories of wisdom shows a general shift from emphasizing the role of cognitive processes to broader definitions, which perceive wisdom as a way of integration of cognitive skills, emotional abilities and personality. Within the Eastern concepts of wisdom, its spiritual part is often mentioned. Research studies of public opinions about wisdom, conducted on a Western sample and confronted with pioneer findings obtained on non-Western samples show that it may result appropriate to contemplate the concept of Western wisdom as dominantly based on rationality, knowledge and reason and the Eastern approaches as the ones emphasizing emotions, intuition and transience. The sample of 646 students from culturally and religiously differentiated regions of Asia documents the variability of answers to the scale-type inventory questions and the sample introduces us to the diversity in basic parameters of Eastern understanding of wisdom.

19

Maksymy Wezyra Ptahhotepa –wyraz ideologii klasy urzędniczej okresu Starego Państwa

75%

Czabanowski W.

Kwartalnik Filozoficzny

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2015

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tom 43

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nr 3

135-155

EN

The paper is an analysis of the philosophical content of the oldest surviving wisdom book - The Maxims of Ptahhotep. The first part deals with the concept of Ma’at, which is of key importance for understanding ancient Egyptian political, legal, and ethical thought. The next part of the paper is devoted to the logical construction of the maxims. I try to show that they have a consistent tripartite structure (hypothesis, disposition, sanction) and explain the meaning of the few existing deviations from this structure. Then, using the tripartite model, I try to reconstruct the axiology and ethics contained in the work of the Vizier. In the last part I reflect on the ideological aspects of the book.

20

Forest biomass for bioenergy: opportunities and constraints for a good governance. A case study from Italy

63%

Maesano M. , Lasserre B. , Drigo R. , Chirici G. , Marchetti M.

Drewno : prace naukowe, doniesienia, komunikaty

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2014

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tom vol. 57, nr 192

63--76

EN

Interest in the use of biomass for energy has increased significantly in the last few years. The latest report by the Intergovernmental Panel on Climate Change highlights the influence mankind has had on the climate: an unprecedented increase in GHG levels in the last 800,000 years and a rise of 40% in CO2 concentrations since pre-industrial times. The challenge now is to find energy alternatives, and in this context, one important option is bioenergy, one of the most important energy sources of the future. In light of this, the goal of this paper was to assess the sustainable potential of woodfuel resources in Italy using WISDOM methodology. WISDOM, developed by the FAO, has been applied in many countries around the world. From this study, at national level, household consumption was at 19.3 Mt in 2003 (average value), while the potential supply of woody biomass (productivity) was 24.9 Mt (average value), with a surplus of almost 6 million tons between household consumption and productivity. This study represents an advance in knowledge of the biomass potential for energy use in Italy, and, as such, is subject to possible future improvement. Forest bioenergy development creates good opportunities to mobilize the production potential of European forests, and to contribute to a more climate-friendly, bio-based economy.