wisdom

Self-esteem is one of the important personality constructs. This study was conducted with the aim of investigating the relationship between the ability to resolve conflicts at the developmental perceived levels and self-esteem, and the mediation of wisdom among students of religious knowledge.
This research is a descriptive correlational study conducted on a statistical population of 2150 people consisting of high-ranking students living in the official dormitories of the Qom Seminary during the 2022-2023 academic year, and a sample of 326 subjects selected using the stratified proportional distribution method. Respondents completed the Rosenberg (1979) self-esteem questionnaires, the Constantinople Psychosocial Development Inventory (1969), and the Green & Brown wisdom Development Scale (2009). Data were analyzed using path analysis and the Barron and Kenny (1986) mediation model, with the help of SPSS version 24 and AMOS version 26 software.
The results of examining the main hypothesis of the research showed that wisdom mediates in the relationship between the ability to resolve conflicts in the three developmental levels latency, adolescence and early adulthood (separately and collectively) with self-esteem. The standard coefficients are respectively: 0.366, 0.179, 0.184, and 0.404. Wisdom had a partial mediation in these relationships and models had good fits.
The research results indicated that favorable psychosocial development is related to self-esteem, with wisdom acting as a mediating factor in this relationship. therefore, to understand desirable self-esteem in adulthood, it is necessary to pay attention to the ability to resolve conflicts at levels of development and wisdom.

Spiritual health has been recognized as one of the most important dimensions of human health and of course complementary to other dimensions. Although research has been performed in the field of spiritual health consequences, few researchers have investigated the antecedents of this construct. The purpose of the present study was to investigate the role of patience, cognitive flexibility, and wisdom in predicting the spiritual health of students. For this purpose, 200 undergraduate and graduate students of Arak University in 2022-2023 were selected by cluster sampling method and responded to comprehensive spiritual health (Amiri et al., 2014), patience (Khormaei, Farmani, and Soltani, 2013), cognitive flexibility(Dennis and Vandwal, 2010) and wisdom (Schmidt, Maldon, and Ponders, 2012) questionnaires. The data were analyzed by Enter and Step-by-Step regression model using SPSS 26 software. The linear combination of predictor variables including patience, cognitive flexibility and wisdom with spiritual health is significant and about 61% of the variance of spiritual health is explained by these variables (P˂0.01). In the step-by-step regression analysis, the two variables of patience and cognitive flexibility had a significant role in predicting spiritual health (P˂0.01), but the contribution of wisdom in this prediction was not significant.  It can be stated that considering the significant and prominent role of patience as an Islamic moral and psychological virtue as well as psychological flexibility in predicting spiritual health, it could be benefit from teaching these two concepts in strengthening spiritual health.

Migration from rural areas and smaller cities to bigger cities has caused the disorderly and unbridled growth of urbanization, which is the consequence of this situation of the challenge of marginalization. This issue causes the emergence of many problems and social problems for the health of teenagers. This study was conducted with the aim of identifying the causes, contexts and consequences of marginalization on the health of adolescents in the marginal areas of Karaj city. This research was carried out in a qualitative and grounded theory method in the marginal areas of Karaj city. The research community consists of 18 people who are well-informed in the field of social harm and health. Sampling was purposeful and with maximum variety based on semi-structured interview format, data analysis and output was done through MAXQDA 20 software. The categories of “economic poverty”, “abandonment of children” and “family disorder” as causal conditions, the categories of “low accountability of institutions” and “cultural heterogeneity” as background conditions, “severe population displacement” and “being influenced by the peer group” were determined as intervention conditions. Supporting the marginalized by professional voluntary groups, creating financial funds to provide the minimum living standards of the marginalized families and providing job opportunities for the  marginalized were identified as the strategies of this research. Teenagers have  faced consequences such as “depression”, “disease spread”, “despair”, “social resilience”, “spread of corruption and prostitution”, “harm to the new generation” and “low level of neighborhood health”. The central category of the research is called “marginalization as double deprivation”. The results of this study indicate the frequency of social harms in marginalized areas and the teenagers of these areas are facing many problems in the psychological, social, health and health fields. Therefore, planning to solve problems and empower marginalized teenagers to reduce social damage and improve their health is an important necessity.

Teaching life skills to children and adolescents is one of the key responsibilities of the education systems and families. Synectics teaching method is a new training approach to enhance creativity in individuals. These exercises are designed to enable the person to use creativity to understand metaphors and analogies for creating new (“groundbreaking”) alternatives. The present study aimed to assess the effectiveness of life skills training using the Synectics method on social tolerance, wisdom, and emotion control in junior high school male students.

The statistical population in this quasi-experimental study included all the first-year high school male students (n=5,000) in Hamadan, Iran, of whom 50 students (2 groups of 25 students) were selected using a multi-stage cluster sampling method. Social tolerance, wisdom, and emotion control questionnaires were used to collect data. The multivariate analysis of covariance and Scheffé’s post hoc test were used to analyze the collected data.

Based on the obtained results from Scheffé's test, the mean post-test scores in the group who were trained in social tolerance, wisdom, and emotion control for anger control, positive emotion control, depressed mood control, and adolescent anxiety control, using the Synectics method, were higher than the control group by 10.08, 28.16, 12.32,1.8, 11.64 and 96.13 scores, respectively.

Teaching life skills through Synectics method is considered an effective method in improving social tolerance, wisdom, and emotion control of adolescents, and it is suggested to use this method in designing educational interventions.

This research was conducted with the purpose of presenting a structural model for predicting wisdom in students based on academic emotions with the mediating role of mindfulness.

The cross-sectional research method was correlational. The statistical population of this research was made up of all the students of the free universities of Tehran province in the academic year 1400-1401, of which 380 people were selected by multi-stage cluster sampling method. In this research, tools of wisdom (Ardelet, 2003), academic excitement (Pekran et al., 2005), and mindfulness (Ryan and Bravan, 2003) were used, and all questionnaires had acceptable validity and reliability. In order to analyze the data, structural equation modeling was used with SPSS-V23 and Lisrel-V8.8 software.

The research findings showed that the model has a good fit. Also, the findings showed that academic emotions had a direct effect on students' wisdom, the effect of sense of cohesion on wisdom was directly equal (t = 12.58 and β = 0.86) and the indirect effect of academic emotions on students' wisdom was through the mind. Awareness was confirmed with 95% confidence.

The results of this research show that strengthening mindfulness through promoting positive academic emotions can increase the wisdom of students. Therefore, paying attention to the mentioned variables helps researchers and therapists in prevention and designing more suitable treatments.

Within the view of philosophy and religion, spiritual medicine is responsible in the role of maintaining spiritual health, in the same way physical medicine is responsible for maintaining physical health. But does spiritual health effects one’s physical health? Does spiritual medicine play a role in physical health? First, we should discuss the effects of the soul on the body from a philosophical point of view pointing at how the soul and the body are one, and elaborate on the extent of the soul’s influence on the body from the point of view of Islamic philosophy. By examining the relationship between the soul and the body in spiritual medicine and physical medicine, we would be able to understand the role spiritual medicine plays in physical medicine. Then afterward, we would explain the evidence for the effects of spiritual health on physical health in the Qur’an and the Sunnah. There is evidence of two kinds: The general evidence; in the sense of how piety affects physical health and the treatment of bodily and physical disease. The partial evidence; like the effect of jealousy on one’s body and how it correlates to disease.

The end of each period of life and the beginning of a new period of it brings many challenges. Integrity against despair is one of the basic crises of the elderly and people on the threshold of old age, which can be solved by increasing wisdom and resilience. Therefore, it seems necessary to carry out some interventions with the aim of improving wisdom and resilience. The present study was conducted with the aim of investigating the effectiveness of solution-focused coaching (SFC) on the wisdom and resilience of elderly and middle-aged women. This was a quasi-experimental study with pretest-posttest design and a control group. The statistical population of the research included all elderly and middle-aged women clients of welfare centers and counseling centers in Isfahan, Iran in the fall of 2022. The sample consisted of 32 elderly and middle-aged women with an average age of 61.8 years in the experimental group and 62.1 in the control group, selected based on convenience sampling method and inclusion and exclusion criteria, and were randomly assigned to two experimental and control groups. The research measures were Ardelt’s Wisdom Questionnaire as well as Connor-Davidson Resilience Questionnaire. Participants in the experimental group underwent eight 60-minute sessions of SFC, and the control group did not receive any intervention in the same time. Data were analyzed using univariate analysis of covariance (ANCOVA) in SPSS-22 software. The results revealed that SFC increases wisdom and resilience of elderly and middle-aged women (P<0.05). Based on the results, it is recommended that counselors and psychologists take advantages of SFC in order to increase the resilience and wisdom of elderly and middle-aged women along with other methods.

The choice of appropriate treatment methods which increase the ability level of the elderly to deal with the physical and mental deficiencies of old age will be a great help to human societies. Therefore, this study was conducted with the aim of comparing the effectiveness of mindfulness-based cognitive therapy (MBCT) and spirituality therapy on the meaning of life and wisdom of the elderly. The research method was quasi-experimental with a pre-test-post-test design with two experimental groups and one control group. The statistical population of the research included of the elderly of Tehran in 2022. The sample size of the research consisted of 54 elderly selected by convenience sampling method and based on the inclusion and exclusion criteria of the study, and randomly assigned to two experimental groups (MBCT and spiritual therapy) and one control group. Used to collect data were Ardelet’s wisdom and Steger et al.’s meaning of life questionnaires. One of the experimental groups underwent eight 90-minute weekly session of MBCT, and the other group received ten 90-minute weekly sessions of spiritual therapy. The data were analyzed using analysis of covariance (ANCOVA) in SPSS-24. The results indicated that both MBCT and spiritual therapy are effective on the meaning of life and wisdom of the elderly. However, the effectiveness of the spiritual therapy method on the meaning of life was more than that of the MBCT (P<0.001). Based on the findings of this research, MBCT and spiritual therapy can be used as effective intervention methods to increase the meaning of life and wisdom in the elderly.

Marriage is one of the traditions with divine value. This tradition is beloved by God and emphasized by Islam due to its many effects on individual and social life. Marriage also has a great impact on the individual's existential dimensions, physical and mental health, and even the health of society. Peace of mind, chastity, and chastity, increasing quality of life, generation of children, etc. are among the positive effects of this important matter, marriage. Marriage has a significant impact on various aspects of life, including mental health, and for many people, it is the most meaningful part of life. A successful marriage is like a person achieving all his dreams. The beginning of joint life is done with engagement and a familiarization period. In the propositions of religious texts, this period as a background for family formation can be one of the factors affecting the stability of the family. Engagement can be considered a stage that is done before marriage to get to know the parties to continue life and start a family. This period is one of the best, sweetest, and most productive days of life, and if it is treated with delicacy and skill and its duties are fulfilled, it is an important factor in the growth and strength of the next periods of life. The occurrence of any disorders and problems in the engagement stage means a lack of health, especially in the mental field; these problems are a predictable factor for weakening the foundation of the family, including divorce. A wise decision to get married, in addition to success, will achieve its material and spiritual effects and be immune from the negative effects of carelessness in marriage. With a brief look at the statistics and figures in the growing trend of the ominous phenomenon of divorce, it is clear that the lack of knowledge and lack of insight into the important issue of marriage eventually leads to young couples getting separated after a short period. The reason for this incident is that reason and logic are not in their place in life. In the common life of people, some factors neglecting them may endanger the marriage. Engaged couples should be familiar with these factors before marriage. By examining the statistics and divorce cases in relevant organizations and family legal offices, these extracted factors have been introduced as predictive risk factors. Many of these factors are factors that existed in the relationship between couples before marriage but are ignored due to reasons such as ignorance, lack of thinking, and reasoning. Therefore, benefiting from a suitable therapeutic approach makes premarital education more successful. A cognitive-behavioral approach is a suitable approach that can be used well in this field due to the cultural conditions of our country. This approach has an educational aspect, in which behavioral cognitive techniques are given through exposure exercises in the sessions, prior cognitive reconstruction, and finally, educational homework. In this treatment, the connection of thoughts, feelings, and behavior are emphasized, and it is believed that people can deal with mental pressures by reconstructing their thoughts. In fact, in this approach, people are encouraged to pay attention to their negative spontaneous thoughts and identify cognitive distortions and challenge them, and then by reconstructing their thoughts, they experience better feelings and more appropriate behaviors emerge. Pre-marriage counseling is one of the basic categories that has received a lot of attention from experts and counselors in modern psychology and counseling around the world and is used to help people make the right choice and have a successful marriage. Based on what was said about the effects of premarital counseling training on wisdom in different societies, this research was conducted to investigate the effect of premarital counseling training based on risk factors based on religious teachings on the wisdom of engaged couples in counseling centers in Ray city. Based on this, the upcoming research has been conducted to answer this question: Does premarital counseling training based on risk factors with a cognitive-behavioral approach affect the wisdom of engaged couples?

The design of a semi-experimental study was based on a pre-test-post-test design with a control group, which was conducted in Ray city in 2019. The statistical population was all engaged couples who went to counseling centers or similar centers in Ray city in 2019. The statistical sample of the research included 26 engaged couples who were randomly assigned to 2 experimental and control groups (13 couples in each group). The research tool included the Ardelet (2003) questionnaire, which was completed by the participants before and after the educational interventions. To analyze the data, multivariate covariance analysis was used.

The data analysis showed that there is a positive relationship between the wisdom of engaged couples with premarital education based on risk factors with a cognitive-behavioral approach, but in the control group, such a positive effect was not seen, and the component of premarital education had an effect on wisdom.

In general, it can be said that there is a significant relationship between pre-marriage education and increasing the wisdom of engaged couples and their correct decision-making. The research results show the need to pay attention to pre-marriage education for engaged couples to develop their wisdom and correct decision. The present study, like other studies, faced some limitations. The quasi-experimental nature of the research and as a result the impossibility of controlling disturbing variables, the time limit, and the existence of a limited community of engaged volunteer couples which limits the generalization of the findings, forced to use of the available sampling method to reach the required sample of the research, among the limitations of this research. Is. The lack of reluctance of young people to accompany in the field of such an important matter, unreasonable resistance due to weak awareness and daily life problems, and the strength of defense mechanisms, including projection, etc., are among other limitations in this research. Since pre-marriage education based on risk factors has to some extent changed the view of the tested and trained couples towards their position as human beings and familiarized them with the purpose of life and marriage, as well as with the characteristics necessary for marriage and ways to prevent The disintegration of the family unit after marriage is more familiar and helps to have a meaningful and purposeful life with love. It is suggested that the issue of pre-marriage education is one of the mandatory programs in society by the relevant institutions, especially as a lesson in textbooks. Education and universities should be placed. Also, in future research, such research should be conducted jointly by male and female researchers and on wider samples.

This research was conducted with the purpose of mediating the role of self-efficacy in the relationship between psychological flexibility and wisdom in students.

The cross-sectional research method is correlational. The statistical population of this research was made up of all female and male students of Azad Universities of Tehran province in 2019-2019, from which 400 people were selected by staged cluster sampling method. In this research, the tools of wisdom (Ardelt, 2003), flexibility (Bond et al., 2011), and self-efficacy (Sherer et al., 1982) were used, all of which had acceptable validity and reliability. In order to analyze the data, SPSS-V19 and Amos-V8.8 software were used. Also, in order to respond to the research hypotheses, structural equation modeling was used.

The research findings showed that the model has a good fit. The results showed that flexibility did not have a significant direct effect on wisdom, the relationship between flexibility and wisdom is directly equal (t = 1.78 and β = 0.12). In connection with the existence of the indirect effect of flexibility on the wisdom of students through self-efficacy, it is confirmed with 95% confidence.

Therefore, paying attention to the mentioned variables helps researchers and therapists in prevention and designing more appropriate treatments.

This research was conducted with the aim of providing a structural model of wisdom based on successful intelligence and philosophical mindset with the mediation of self-esteem in middle managers.

The cross-sectional research method is correlational and in order to respond to the research hypotheses, structural equation modeling analysis was used. The statistical population of this research was made up of all the middle level managers of private banks and Mahan Airlines in Tehran in first half 1400, from among them, 300 people were selected by staged cluster sampling method. In this research, the tools of wisdom (Ardelt, 2003), successful intelligence (Sternberg, 2005), philosophical mindset (SmithSultani, 1375), and self-esteem (Rosenberg, 1965) were used, all of which are valid and had acceptable reliability. In order to analyze the data, SPSS-V19 and Lisrel-V8.8 software were used. The findings of the research showed that the model has a good fit. The results showed that successful intelligence had a direct effect on wisdom. In connection with the existence of an indirect effect of successful intelligence on the wisdom of middle managers through self-esteem, it is confirmed with 95% confidence .

The results showed that philosophical mindset had a direct effect on wisdom. In connection with the existence of an indirect effect of philosophical mindset on the wisdom of middle managers through self-esteem, it is confirmed with 95% confidence.

Therefore, paying attention to the mentioned variables helps senior managers and researchers in choosing managers and designing more suitable for cultivating wisdom.

The aim of this study was to present a structural structural model of wisdom in couples based on marital adjustment and sense of cohesion with the mediating role of mindfulness.

The research method is cross-sectional correlation. The statistical population of this study consisted of all couples (couple) in Tehran in 2020-2021, from which 380 people were selected by stepwise cluster sampling. In this study, the tools of wisdom (Ardelt, 2003), marital adjustment (Spanier, 1976), sense of cohesion (Kimiai et al., 2013), and mindfulness (Ryan and Brown, 2003) All of them had acceptable validity and reliability. SPSS-V23 and Amos-V8.8 software were used to analyze the data. Structural equation modeling was also used to answer the research hypotheses.

Findings showed that the model has a good fit. Marital adjustment has a direct effect on wisdom, the relationship between marital adjustment and wisdom is directly equal (t = 4.82 and β = 0.66). The feeling of cohesion has a direct effect on wisdom, the relationship between the feeling of cohesion and wisdom is directly equal (t = 7.59 and β = 0.85). The results also showed that the indirect effect of marital adjustment and sense of cohesion on the wisdom of the couple was confirmed by mindfulness with 95% confidence.

Therefore, paying attention to the mentioned variables in prevention and designing more appropriate therapies will help researchers and therapists.

The purpose of this study is to compare cosmic wisdom from theperspective of Hegel and Mulla Sadra.

The research method in this research isdescriptive-analytical and its purpose is applied. Its implementation wasdone by documentary method and content analysis. The tools for collectinginformation were receipts and checklists. In order to collect data, sourcesrelated to Mulla Sadra's philosophy, Hegel's philosophy and cosmicwisdom, such as books, articles, theses and digital texts, were used. Andthen, after collecting the relevant information from different sources, it hasbeen analyzed in a descriptive and analytical way.

Based on the findings of the research, it can be said thatintelligence is usually considered one of the definite characteristics ofhuman nature and is closely related to activities specific to humans, suchas: philosophy, science, language. Sometimes the terms rationality orwisdom are used to refer to reason. The cosmic wisdom that is beingdiscussed here is the universal wisdom or total wisdom. Cosmic wisdom inHegel's thought is the concept of (absolute spirit), (absolute intellect),(absolute mind), (universal intellect), and (divine intellect, the originalintellect of consciousness). Microcosm in Mulla Sadra's thought is thesame concept (speaking soul, active intellect, general intellect, absoluteintellect).

Hegel considers cosmic wisdom in understanding anddiscovering the reason or direction of reasonableness. He continues thispath to reach the cause of the world, because no prior cause can be foundfor it, but Mullah Sadra sees cosmic wisdom in passing through themonstrous intellect and He considers wisdom as wisdom and wisdom asuseful, and finally, the acquisition and understanding of active intellect.Mulla Sadra believed in the originality of existence and Hagel believed inthe originality of the soul, that the highest level of existence in MullaSadra's view is the absolute existence and the absolute existence, which isthe same as the absolute soul in terms of meaning. Both believed in themovement of degrees. Hegel considers the world to be God's thought andcosmic wisdom, and the soul in Hegel's philosophy remains the soul inMulla Sadra's thought. Hegel also deals with the issue of freedom and therelationship between politics and the state, but Mulla Sadra has givenspecial importance to the relationship between the soul and the cosmicwisdom. Hegel considers freedom dependent on obeying the laws ofpolitics, but Mulla Sadra interprets freedom as reaching active reason. Thefirst role and task of the cosmic wisdom is the creation of the soul. Thesecond task and role of the active mind is in the area of the ego, especiallythe role of the active mind in the rationalization and implementation of thestages of the theoretical mind. The third role of cosmic wisdom is the rolethat it has in the issue of prophecy and revelation. From the point of viewof Mulla Sadra, reason is one of the pillars of prophecy and revelation tothe extent that it accepts the title of the king of revelation. From the pointof view of Mulla Sadra, the cosmic wisdom regulates the communicationof the speaking soul with the unseen world in sleep or wakefulness.

Being aggressive among teenagers is one of the most important problems that the scientists of this millennium have to face. Aggression could affect the cognitive regulation of emotion, wisdom, rational thinking, and social adjustment. So we should find a treatment that increases these variables in aggressive students. Different methods have been used to treat aggression. However, the failure of traditional cognitive–behavioral methods, highlights the need to examine new cognitive–behavioral approaches for treating aggression. In recent years, mindfulness in the scientific community has attracted much attention and as a moment–by–moment awareness of the experience gained from purposeful attention, it is defined as the acceptance without judgment of existing experiences. So, this study aimed to evaluate the effectiveness of mindfulness on the cognitive regulation of emotion, wisdom, rational thinking and social adjustment among aggressive teenagers.

The method of the present study was quasi–experimental with a pretest–posttest design with a control group. The independent variable of the research was mindfulness treatment. The dependent variables were as follows: wisdom, rational thinking, social adjustment, and the cognitive regulation of emotion among the aggressive girls. The study’s statistical population comprised secondary female high school students in District 4 Education, Tabriz City, Iran, in the 2018–2019 academic year. Among the girls' schools in the mentioned region, two schools were selected by random cluster method. Among these, 100 students with the necessary criteria in the Aggression Questionnaire (Buss & Perry, 1992) (score greater than 94) from two schools were screened. In the following, 30 interested school girls were selected voluntarily, referring to Kazemi Zahrani and Behnampour's article (2020), and were placed in two groups of 15 people, the mindfulness group and the control group. One group was the control group and no intervention was performed for them. The inclusion criteria were as follows: similar cultural and economic characteristics, obtaining a higher than average score in the Aggression Questionnaire (Buss & Perry, 1992), being 16–17 years old, having characteristics and criteria of aggression, obtaining written consent from parents, and not receiving any mindfulness training. The inclusion characteristics and criteria of aggression were as follows: aggression on average twice a week for at least three months, destroying or damaging property without considering their value, inability to control aggression, and confusion or disorder in psychological and social functions. The exclusion criteria were not answering the questions of the questionnaires in the pretest and posttest (for the experimental and control groups) and not attending more than two therapy sessions. In the experimental group, Williams' mindfulness treatment package (2010) and necessary training and techniques were presented in six 1.5–2 hours sessions, one session per week. Before and after the treatment, we used the Fundamental Values Scale (Jason et al., 2002), Cognitive Emotion Regulation Questionnaire (Garnefski & Kraaij, 2006), Rational Thinking Questionnaire (Kember et al., 2000), and Social Skill Questionnaire (Matson et al., 1983) in both groups. Data analysis was done with the help of SPSS version 24 software. The mean and standard deviation of the research variables were calculated in the pretest and posttest. Univariate analysis of covariance was used to check the effectiveness of treatment in each variable. The significance level of statistical tests was 0.05.

The results of ANCOVA showed that mindfulness treatment in the experimental group compared to the control group increased the adaptive strategies of cognitive regulation of emotion (p<0.001), decreased the non–adaptive strategies of cognitive regulation of emotion (p<0.001) and also increased wisdom (p=0.002), social adjustment (p=0.010), and rational thinking (p<0.001) became aggressive in aggressive adolescent girls.

According to the finding , mindfulness treatment effectively improves cognitive regulation of emotion, wisdom, rational thinking, and social adjustment. So, this method can be recommended for counselors, especially school counselors, as an effective method for aggressive teenagers.

The concept of wisdom in religious and philosophical texts has a long history. Today, the significance of parenting styles and its effect on the upbringing and future of children is obvious to everyone. Since Imam Ali (AS) is considered as the symbol of wisdom and history proves his competent parenting, undoubtedly evaluating his valuable works can provide deep approaches in the field of wisdom and creativity. This study aimed to evaluate the effectiveness of wise parenting package based on the teachings of Imam Ali (AS) on parental wisdom and creativity of preschool children.

This study was quasi-experimental with pre-test, post-test, control group design. The research population included the parents of preschool female students in the academic year 2017-2018 in Isfahan. Based on the inclusion criteria, 30 subjects were randomly divided into experimental group (trained by wise parenting in 12 sessions) and control group (without intervention). In this study, the Torrance Test of Creative Thinking Visual Test and Three-Dimensional Wisdom Scale (3D-WS) were used. The results of post-test data were analyzed by MANCOVA test. In this study, all the ethical considerations were observed and the authors reported no conflict of interests.

The findings indicated that parental wisdom with its three subscales (cognitive, reflective, and emotional), as well as the scores related to creativity in the subscales of expansion, fluidity, and flexibility were significantly different compared to the control group while the innovation subscale showed no significant difference with the control group.

Based on the findings, teaching the wise parenting package based on the teachings of Imam Ali (AS) was effective in parental wisdom and creativity of preschool female students.

The growing population of the elderly in recent decades has made it necessary to pay special attention to the concept of wisdom as an effective ability. However, experts believe that wisdom includes knowledge, insight, reflection, combining one's interests with the well-being of others. For this purpose, the present study was Desighning of Wisdom model based on positive and negative emotion and spiritual intelligence mediated attitude to death in the elderly.

The present study is descriptive-correlational. The statistical population of the present study consisted of all people over 60 years of age in Semnan in the first half of 1400. From the mentioned statistical population, 200 people were selected by available sampling method and participated in this research. For data collection from the three dimensional wisdom scale, Postive Affect and Negative Affect Scales, Abdollahzadeh et al.'s Spiritual Intelligence Questionnaire, and The Death Attitude Profile- Revised Wong et al. were used. Pearson correlation coefficient and structural equation analysis were used to analyze the data.

The results of correlation test showed that there is a positive and significant relationship between wisdom and the component of positive emotion and a negative and significant relationship with negative emotion (p <0.01). Between wisdom and positive and significant spiritual intelligence was obtained (p <0.01). Also, a positive and significant relationship was found between wisdom with active acceptance and a negative and significant relationship with acceptance of escape, fear of death and avoidance of death (p <0.01). But there was no significant relationship between wisdom and neutral acceptance (p> 0.01). The findings of the present study showed that the tested model has a good fit. The direct effects of positive and negative emotion and spiritual intelligence on positive wisdom were significant (p <0.05). Also, the indirect effect of spiritual intelligence through the mediating role of attitude toward death on wisdom was positive and significant (p <0.05).

This model can be a good model for identifying the factors affecting wisdom in the elderly and its results can be used in planning to increase wisdom.

Wisdom is the heart of the development of a personal philosophy that compels one to seek real knowledge, and knowledge that meets the real needs of human beings, derived from rich sources, can lead to the development of sciences, including nursing. Discovering wisdom in the nursing profession is an essential element because it creates a nursing identity. Wisdom should be discussed as a new phenomenon in the field of nursing. Therefore, the purpose of this study is to investigate the concept of wisdom-based nursing based on a review of texts.

The study method in this paper is analytical-evolutionary. Data were collected through the search of electronic resources and databases, the search for articles and research using keywords on related sites and the use of scientific research journals, as well as the manual search of library resources, without time constraints.

Modern science is able to guide man to the path of intellect and science. Islam, while affirming rationality, has also recommended wisdom. Therefore, nursing knowledge must be armed with the weapon of wisdom. Wisdom-based nursing seeks to bring man to perfection, truth, and ultimate health, which is a sound heart.

In addition to human knowledge, Wisdom-based nursing is able to use divine knowledge in caring for patients. This type of care enhances the ability of the patient and the nurse during the illness and will establish a perspective based on human development in nursing.

The purpose of this research is to investigate wisdom and ways to achieve it in life from the perspective of Islamic teachings. Wisdom in the sense of science that is free from defects or intellectual information that is far from error and falsehood, that is, stable and firm, causes the stability of states, thoughts, and actions, and prevents a person from ignorance, ugliness, and inaccuracy. What emerges from the text of the religious texts is that the methods of attaining wisdom are very effective and can lead a person to the bubbling springs of wisdom in life, and a person who literally moves from each of these methods to become a sage. He is placed in the path of other solutions and he walks on the path of this fountain of wisdom with all the conditions. In this article, while enumerating the ways to achieve wisdom and its obstacles, it has been emphasized that in order to achieve this important goal and succeed in facing the obstacles of wisdom, a person must regularly take care and calculate himself, and if necessary, punish himself. God forbid, he does not deviate from this path, so that every day more springs of wisdom boil in his heart. Meanwhile, a person should evaluate himself and see if the effects of wisdom have been manifested on him or not. For this reason, in this research, a detailed research was done on the effects of wisdom on a person. By examining each of these works and examining himself, the seeker should find out to what extent the works of wisdom have been manifested in him in the literal sense, and if these works were not created in him, he should doubt his behavior and actions and seek solutions. In this way, every day he walks on the path of his excellence.