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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.

A deeper understanding of the processes leading to problem framing and behind finding solutions to problems should help explain variability in the quality of the solutions to those problems. Using Sternberg's WICS model as the conceptual basis of problem solving, this article discusses the relations between creative, analytical, practical, and wisdom-based approaches as bases for solutions to problems. We use a construct of "meta-intelligence" to encompass understanding, control, and coordination between these constructs. We propose that constraints can act at each of three levels--individual, contextual, and interactive. Individual constraints include the metacomponents (executive processes) that underpin each of the four kinds of solutions. Contextual constraints direct which of the four approaches are preferred under what circumstances. Finally, interactive constraints involve individual and contextual constraints directly impacting each other's actions. The model of meta-intelligence and its functioning helps to explain the variability in the ways that individuals frame problems and, as a consequence, in the solutions that are found. The model of meta-intelligence also helps explain why some solutions to problems are so much more comprehensive, and often better, than others.

This article introduces a 6P framework for understanding intelligence, as well as the theories and tests that are derived from it. The 6Ps in the framework are purpose, press, problems, persons, processes, and products underlying intelligence. Each of the 6Ps is considered in turn. We argue that although the purpose of intelligence is culturally universal, the other Ps can vary at least somewhat over time and space. A single theory or test of intelligence represents a particular configuration of the 6Ps, but other configurations of the 6Ps might yield different theories and different tests.

Gifts can be individually, dyadically, or collectively chosen and oriented. Society, in its identification of the gifted, has chosen to focus on individual and sometimes dyadic goods. This practice represents a culture of individualism, but it has become solipsistic. We argue that identification instead should focus on those most likely to help to achieve a collective common good--who will bestow on others, gifts that are broadly beneficial especially to those most in need of help.

This article presents an 8P theoretical framework for understanding creativity and theories of creativity. The 8Ps are purpose, press, person, problem, process, product, propulsion, and public. The article opens by distinguishing between a theory and a model, on the one hand, and a theoretical framework, on the other. It then considers briefly some of the theoretical frameworks for creativity that have been proposed in the past. Next, it describes the 8P theoretical framework and how it applies to understanding creativity and theories of creativity. The 8P framework suggests that most theories of creativity have been rather incomplete, dealing only with limited aspects of the phenomenon.

The Naglieri Nonverbal Ability Test (NNAT) was developed to more equitably identify students of color, as it advertises itself as a culture-fair measure. In this meta-analytic evaluation, we aimed to investigate: (1) the generalizability of validity evidence of NNAT by checking its construct and criterion validity with other measures (Part I); and (2) whether NNAT truly meets its goal to identify more culturally diverse students (Part II). After reviewing 1,714 studies, a total of 29 studies met our criteria (59 effect sizes from 22 studies for Part I and 7 effect sizes from 7 studies for Part II). In Part I, we investigated empirical evidence of validity of NNAT in relationship with different types of measures (overall effect size of r was 0.44); The results revealed that the correlation between NNAT and the achievement test results was 0.68, followed by the intelligence measures similar to NNAT (e.g., Cognitive Abilities Test, Otis-Lennon School Ability Tests; r = 0.31) and other alternative measures often used to identify gifted students (e.g., teacher-rating scale; r = 0.20). The moderator analysis results showed high correlations between NNAT and other measures when Naglieri is an author of the study. In Part II, although NNAT identified more students of color compared with other nonverbal tests (overall effect size of risk ratio was 0.42), findings revealed that students of color remain underrepresented in gifted programs and services.

We propose that wisdom should be considered in understanding, identifying, and developing skills of thought translated into action in gifted children and adults. First, we review some of the history of the gifted field and conclude that ideas about understanding, identification, and instruction are largely obsolete and based on assumptions that might have seemed valid in the early 20th century but that now are known not to be. Second, we discuss wisdom--what it is and how it is structured. Third, we discuss different kinds of wisdom and why they matter. We further discuss "4W's" of wisdom. Fourth, we discuss the role of wisdom in the identification of gifted individuals. Fifth and finally, we conclude that our emphasis in the understanding, identification, and development of gifted individuals needs to be expanded to include wisdom, and certainly not just IQ.

In this article, we reviewed how intelligence tests were developed and normed, with a careful eye to underserved groups. Based on state recommendations, five group-administered and five individually-administered tests were reviewed for demographics; invariance testing; validity and reliability reporting; and gifted identification suitability. We found only one test included Indigenous youth in their sample; only one test reported racial group means; only two provided internal consistency estimates for different subgroups; and only four reported group invariance testing. Therefore, we concluded that tests developed on samples that omit those to which results are applied, or tests that are developed without regard to how the test functions across different groups should not be used to make high stakes decisions about gifted identification.

The field of gifted education, historically and contemporarily, is not well-known for being equitable for underrepresented students, specifically, Black, Hispanic, Native American, among others. In this article, we present a short history of gifted education with attention to key historical figures who have significantly shaped the field; their influence continues to impact theories and measurement to this very day. We share our reservations, along with 10 assumptions that we believe need to be countered. Given the long history of tension in the field regarding issues of racism, ethnocentrism, and classism, we offer perspectives for moving forward proactively and equitably.

We live in a world and a time full of challenges. Social inequality, discrimination, global political instability, wars, genocides, terrorism, nuclear and biological weapons, climate change, waste disposal, and species extinction, among others, are constant threats. These pressing issues require attention and solution. Wisdom rises as the overarching construct to holistically address complex human phenomena. Using the Polyhedron Model of Wisdom as a framework to analyze crises, the authors address the current COVID-19 pandemic. People's and leaders' reactions to the crisis are evaluated using seven Wisdom components: knowledge, intelligence, creativity, self-regulation, openness and tolerance, altruism and moral maturity, and sound judgment. Implications of the implementation and promotion of wisdom for ethical problem-solving are discussed.

No consensus on a definition of wisdom exists. Hence, 50 articles were systematically reviewed from the fields of psychology, management and leadership, and education to examine points of consensus among conceptions of wisdom. These articles were limited to the most cited peer-reviewed articles published between 2006 and 2018 that include wisdom in the title and key words. Based on the review, the Polyhedron Model of Wisdom was developed with components that characterize wisdom including knowledge management, self-regulation, altruism and moral maturity, openness and tolerance, sound judgment and decision making, intelligence and creative thinking, and dynamic balance and synthesis translated into action. This study is a step toward defining wisdom components upon which strategies to foster wisdom could be built. In the future, researchers should investigate ways of fostering wisdom through enhancing components of wisdom.

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]

In the last two decades, one can see the widespread acceptance of the importance of teaching critical thinking (CT) as a 21st-century competency for all students from primary to graduate school. Lack of effective instructional strategies cause problems in developing effective CT curriculum. This research study aimed at the exploring the problem of "domain-general versus domain-specific" tension associated with the definition and fostering critical thinking. We examined Iranian science teachers' conception(s) of this tension. We applied stratified random sampling for the observational phase (initial pool of participants). Using our classroom observation scale, through the lens of the Critical Thinking Consortium's pedagogical framework (TC[superscript 2]) as a theoretical framework, we observed N = 27 gifted science classrooms to evaluate teachers' instructional strategies in terms of developing CT abilities. Applying purposeful sampling, we interviewed expert teachers based on the observational phase, to investigate their understandings of CT's general-domain habits of mind. Applying 4 + 1 classical elements as a conceptual framework, we examined various dimensions of these science teachers' conceptualization of thinking critically. Traditional gradual reduction of interviews resulted in the development of a culturally informed five-elemental pentagram of habits of mind shared by these educators. Further, these teachers addressed some instructional strategies to embed CT in the science classes.

Using a grounded theory approach to the study of historical texts and an expert interview, we developed the Iranian hierarchical wisdom model (IHWM; Karami & Ghahremani, 2016). According to IHWM, there are three levels to wisdom: practical intelligence, wise, and sage. In this article, we discuss the model and elaborate on it. Next, we examine how the IHWM is connected to Sternberg's Active Concerned Citizenship and Ethical Leadership Model (ACCEL; Sternberg, 2017). We discuss the importance of advanced thinking skills in both models. The other similarity between the two models is the importance of making positive, meaningful, and enduring differences to the world. However, the IHWM's priority is self-actualization and personal integrity. Further, IHWM as a culturally informed wisdom model perceives teaching as the best means to achieve this goal, rather than "leadership" positions. [This article responds to Robert Sternberg's July 2017 article, "ACCEL: A New Model for Identifying the Gifted" (EJ1148989).]

Using a grounded theory approach to the study of historical texts and an expert interview, this study investigates culturally embedded conceptions of giftedness as evidenced in one of the most important Iranian literary canons, "The Gulistan", to guide the development of education and programming for gifted and talented students in Iran. "The Gulistan" depicts the real world in its stories. Historically, "The Gulistan" has provided guidance to gifted and wise individuals regarding how to live life. Investigating these conceptions in "The Gulistan's" stories gives us significant insight into what historically has counted as giftedness in the Iranian culture. Main themes arising from this study include "Saheb Ferasat (insighted)," "Shukhdideh (wit)," "Dana & Aghel (practical intelligent)," "Kheradmand (wise)," and "Hakim (sage)." This study is an exploration of an approach to developing an Iranian conception of giftedness that is embedded in the culture. The framework and findings may be of interest to scholars, policy makers, and educators in various roles.