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The purpose of this research was to explore the definition of wisdom from the perspective of wise teachers in Yazd. A qualitative phenomenological approach was employed for the study. The research participants included all teachers in Yazd, both employed and retired. The sample was selected through purposive sampling, focusing on both male and female teachers who were identified as wise by students from the first to the fourth semester of Yazd University. The sample size was ultimately confined to eleven participants upon reaching theoretical saturation. In total, 66 concepts and 15 sub-categories, along with 2 main categories, were extracted from semi-structured interviews with the participants (3 men and 8 women). The extracted categories related to how wisdom is defined included the notion of wisdom as an "innate and divine gift" that is "rare." The "growth and transformation of wisdom is the result of applying it in various aspects of life," and it serves as a pathway to "becoming one's best self." Additionally, themes emerged regarding "the distinction and connection between intelligence and wisdom," "self-awareness and sense of duty throughout life," and being "purpose-driven and diligent." Behavioral manifestations of wisdom included "being contemplative and thoughtful in speech," "being a good listener," "having attention to detail," "the importance of order in life," "observing social etiquette," "possessing high understanding and adaptability," and "having a high threshold of tolerance." According to the viewpoint of the teachers, wisdom exists within everyone, and it is the behavioral manifestations that indicate whether individuals have been able to cultivate wisdom within themselves.IntroductionWhile wisdom has long been rooted in philosophy and religion, a notable recent development is its integration into empirical research in psychology and other fields (Sternberg & Glück, 2019). Broadly, psychological research on wisdom is divided into two main approaches: implicit theories and explicit theories (Sternberg, 1998). Implicit theories explore the public's common understanding of wisdom, while explicit theories are constructed by expert theorists, not by the general public (Sternberg, 2005). Over the past few decades, extensive research has been conducted on wisdom, with each study proposing its definition based on its specific methodology and subject matter. However, due to its multifaceted nature, a single, agreed definition has yet to be established.Given the close connection between wisdom and the philosophy of education (Semetsky, 2008), as well as the crucial role that teachers play in society, exploring their perspectives on wisdom serves as a foundational step for future research. This includes studying the characteristics of a wise teacher, enhancing their practical wisdom, and developing wise educational methods. For instance, a study aimed at examining Taiwanese teachers' implicit views on wisdom, comparing their interpersonal and intrapersonal perspectives, found that interviews with 56 teachers revealed a convergence of both views across four core components of wisdom: intrapsychic integration, problem-solving actions and ideal implementation, positive outcomes, and feedback and adjustment (Chen et al., 2014). Considering the prominent role of wise Iranian teachers -who have been nurtured by their families and authentic Iranian-Islamic cultural and social teachings- this study investigated the definition of wisdom from their viewpoints it sought to answer the research questions: "How do wise teachers define wisdom?" and "What are the behavioral manifestations of wisdom from the perspective of teachers?" MethodologyThis study employed a qualitative, phenomenological approach to explore the definition of wisdom and its behavioral manifestations from the perspective of teachers.Research Design, Sampling Method, and Sample Size: The study population included all active and retired teachers in Yazd. A purposive sampling method was used, initially asking first- to fourth-semester Yazd University students, who had recently graduated from high school, to nominate their wise teachers. Semi-structured interviews were then conducted with the nominated teachers until data saturation was reached. Ultimately, 11 wise teachers (3 men and 8 women) were interviewed.Research Instrument: Data were collected using semi-structured interviews. The interviews began with general questions about the definition of wisdom and its behavioral manifestations, followed by more in-depth questions to explore the participants’ thoughts and experiences based on their lived experiences.Research Implementation: The interviews were transcribed and analyzed using the Colaizzi method. Significant statements were identified, and their meanings were transcribed as initial codes. Thematic categories were then developed by grouping conceptually similar codes.FindingsFollowing the analysis, the findings were categorized into 15 subcategories and two main categories: the definition of wisdom and its behavioral manifestations.In the category of the definition of wisdom, teachers viewed it as an innate, rare, and divine gift that enables timely decision-making. They believed its development depends on the practical application of intellect in daily life and requires having a clear purpose and being a diligent person.In the category of behavioral manifestations of wisdom, teachers emphasized the importance of being thoughtful and reflective in verbal expression. They also identified behaviors such as being organized, paying close attention to details, having high levels of empathy and understanding, and possessing a high tolerance threshold as key indicators of wisdom. Discussion and ConclusionIn the Holy Quran, Surah Al-Alaq attributes the act of teaching to God, which is the same work that teachers perform. Similarly, in Islamic traditions, the Ahl al-Bayt (the family of the Prophet Muhammad) hold the status of teachers in high regard.Examining wisdom from the perspective of teachers aligns closely with implicit theories of wisdom, where ordinary people, based on their experiences and cultural backgrounds, express their understanding of a concept even without formal knowledge in psychology. The participants' collective definition of wisdom suggests it is an innate, divine gift that can be cultivated and developed. This aligns with the traditional view that wisdom, like other human talents, is inherent (Ferrari, 2009).Based on their attributes and lived experiences, the participants provided various definitions of wisdom and offered a linguistic interpretation, which resonates with Glück's views on wisdom (Glück, 2019). They asserted that wisdom is a virtue, and a wise person is someone who achieves their highest potential and happiness. In the Quran, the path to perfection is through strengthening human thought and intellect (Hadadian & Naghizadeh, 2019).Some participants noted that wise individuals make the best decisions while considering the relativity of values. This aligns with the Berlin Wisdom Paradigm, which includes this perspective as one of the criteria for wisdom (Baltes et al., 1995).Regarding the behavioral manifestations of wisdom, the teachers believed that wise individuals are reflective before making any decision and consider all aspects and surrounding circumstances in their actions. They stated that wisdom is reflected in social graces and respect for different cultures and customs, and considered patience and resilience in the face of difficulties to be a sign of wise behavior. They also highlighted the importance of adapting to surrounding circumstances and believed that wise people are empathetic and have a high understanding of others' situations, which is consistent with Brown's functional theory of wisdom (Brown, 2004).Another behavioral manifestation of wisdom, according to the teachers, is paying attention to context and culture. This corresponds to the Berlin group's third core criterion in their fundamental considerations of life, which states that a wise person has an understanding of life's problems concerning different contexts—such as education, family, work, friends, leisure, and the common good—and views interpersonal relationships within a lifespan perspective (past, present, and future) (Baltes et al., 1995).Regarding the relationship between intelligence and wisdom, participants believed that while wisdom is not synonymous with high intelligence, the two are interconnected, a view that aligns with Sternberg's perspective (Sternberg, 2005).To cultivate wisdom, special attention must be paid to its education, and a key element of this is the teacher and their educational policies. Therefore, the teacher and their wisdom are pivotal to fostering wisdom in others. More than anyone else, a teacher is involved in educational challenges, and their perspective on issues stems from their teaching experiences. This is precisely why teachers’ views on wisdom differ from those of the general public, and this unique perspective can be leveraged in the context of wisdom education. In this study, the teachers' understanding of wisdom was significantly influenced by their educational mindset.
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