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This article discusses kinds of transformational giftedness, or giftedness that makes a positive, meaningful, and possibly enduring difference to the world. We extend previous work by suggesting that there are two kinds of transformation that matter: self-transformation and other-transformation. Combining these two kinds of transformation yields a 2 × 2 grid of four kinds of giftedness: non-transformational giftedness (no transformation), transformational giftedness (self- and other-transformation combined), self-realized giftedness (whereby one transforms oneself but not others), and other-realized giftedness (whereby one transforms others but not oneself). We open with a discussion of some of the history of conceptions of giftedness. Then we discuss transformational giftedness as it has been defined in the recent past. We then introduce our concepts of self- and other-transformation. We also describe two other kinds of giftedness--inert giftedness, which is giftedness in personal attributes that has not been realized in interactions with others and the world; and transactional giftedness, which is a give-and-take form of giftedness whereby one meets certain societal expectations in exchange for being identified as gifted. We finally conclude that the gifted movement needs to focus much more on developing transformational giftedness, or at least the potential for it, in our young people.

The purpose of this study was to develop and validate the Perception of Wisdom Exploratory Rating Scale based on the Polyhedron Model of Wisdom (PMW). A total number of 585 responses from in-service and preservice teachers was collected. In the EFA, the items fit a seven-factor structure, producing the following subscales: knowledge management, self-regulation, moral maturity, openness, tolerance, sound judgment, and creative thinking. CFA was performed to test the construct validity of the scale. The model produced a good fit to the data (χ2/df = 1.67, CFI = 0.92, TLI = 0.91, RMSEA = 0.049, and SRMR = 0.06). With continued testing and revisions, this instrument could be useful for the cross-cultural comparison of perceptions of wisdom and identification of barriers to promoting wisdom instruction. [ABSTRACT FROM AUTHOR]