Social Marketing Plan based on wisdom literature review for increasing practical wisdom and behaviour change in POSITIVE COPING BEHAVIOUR, To summarise the 5 journal articles provided on LMS. Then cho

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Social Marketing Plan based on wisdom literature review for increasing practical wisdom and behaviour change in POSITIVE COPING BEHAVIOUR,

To summarise the 5 journal articles provided on LMS. Then choose one COVID ‘practical wisdom’ example. E.g. the prime minister said in the press conference that all Australian’s need to download the COVID app.

So add in 3 COVID examples as I have (I’ve just done one for you).

So you just need to find 2 more examples.

Then the problem that you can try to solve is getting Australian’s to download the COVID app if you want. Then write the plan from this (all the other steps). Go to page 331 as well of your textbook as that chapter tells you how to write a social marketing plan.

I have attached the materials along with the textbook

Social Marketing Plan based on wisdom literature review for increasing practical wisdom and behaviour change in POSITIVE COPING BEHAVIOUR, To summarise the 5 journal articles provided on LMS. Then cho
Practical Philosophy, 10:1, (web edition, 20 11; originally published July 2010) 47 Philosophical Counselling as a Process of Fostering Wisdom in the Form of Virtues Arto Tuk iainen Abstract The main theme of this article is that an adequate understanding of the concept of wisdom enables philosophical counsellors to identify their proper tasks. The concept refers to a great number of cognitive and practical virtues, and philoso phical counselling is a process where the counsellee’s powers of virtue are examined and encouraged. This is often therapeutic in the sense that it enhances the counsellee’s well -being . Keywords: Philosophical Counselling, wisdom, virtue, well -being, thera py Introduction It has often been said that the goal of philosophical practice is wisdom (Achenbach, 1998 and 2002; Lahav, 2001 and 2006). This is of course not a surprising view, given the original notion of philosophy as love of wisdom. But wisdom is a p hilosophically challenging concept: it is by no means obvious what we mean by it. Since we do not wish to be ignorant about our aims, some explication is necessary. 1 I will first provide a virtue -based account of wisdom, and then discuss some of the implic ations of this view to philosophical counselling. The first implication is that philosophical counselling is a process of fostering virtues. The second implication is that philosophical counselling can be therapeutic. Virtues as Wisdom Robert Nozick (1989, p.267) characterises wisdom in these terms: ‘Wisdom is what you need to understand in order to live well and cope with the central problems and avoid the dangers in the predicament(s) human beings find themselves in.’ He says that a wise person needs to u nderstand many things: the most important goals and values of life; what means will reach these goals without too great a cost; what limitations are unavoidable and how to accept them; knowing when certain goals are sufficiently achieved; how to tell what is appropriate at a given time. John Kekes (1983), Sharon Ryan (1999) and Gerd Achenbach (2000, 2001) similarly emphasise that wisdom has to do with knowing how to live well. 1 We cannot know whether the conceptions of wisdom of different people overlap each other without examining them together. This article can be seen as a contribution to such an effort. On the one hand I do not s ee any reason to assume a priori that all readers have the same conception of wisdom. Philosophy as love of wisdom may correspondingly mean different things to different people. On the other hand I do not believe that agreement of conceptions is impossible ; and perhaps there are even now more similarities in our conceptions of wisdom than one might initially assume. Such an agreement might bring a sense of unity to a field that can appear bewilderingly varied. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 48 The conception that wisdom is concerned with knowing how to live well means that philosophers have to set emphasis on the skills, dispositions and mental states that make living well possible. The concept of virtue should occupy a central position in our account: any effort to live well depends crucially on virtues. 2 Attachment to virt ues has of course been a part of the philosophical self – understanding from the very beginning, and we do not have any reason to sever this link. The following is not a complete catalogue of the virtues that belong to wisdom but rather examples from a vast set with fuzzy borders. Let us first briefly discuss cognitive virtues and then practical virtues. As will become evident, the difference between these two categories is not sharp. Self -knowledge is an important virtue. This importance derives at least par tly from the fact that self -knowledge enables us to pursue goals that we find personally fulfilling instead of being controlled by external, to some extent haphazard, influences. The idea that philosophical counselling is essentially ‘world view interpreta tion’ (Lahav, 1995 and 2008a) or ‘critical examination of life – directing conceptions’ (Schefczyk, 1995) becomes understandable from the stand – point of self -knowledge: the self that philosophical counsellors wish to elucidate by their questions and remarks certainly includes the counsellees’ conceptions. But we do not have to reduce the philosophically interesting self to beliefs and other such relatively cognitive elements. The virtue of self -knowledge also concerns our bodies and emotions. Knowledge of the external world can be seen as a virtue to the extent that it enables us to lead personally satisfactory and morally acceptable lives (Cohen, 2005; Maxwell, 2000 and 2007; Ryan, 1999 and 2007). The truth of our beliefs about physical and social realities i s important because the success of our activities depends on it. Ignorance may also lead us astray with respect to morally required ends. In our time knowledge of ecological threats and disasters, for example, might be seen as morally important. Nozick say s that a wise person needs to know what means will reach the most important goals of life without too great a cost. The ability to form balanced overall judgments concerning the feasibility and appropriateness of different courses of action to worthy ends can be called good judgment. Good judgment is both a cognitive and a practical virtue. Technological know -how can be a part of this virtue, but a person with good judgement takes into account many additional factors in her deliberations. Openness to new wa ys of understanding ourselves and our world is a cognitive virtue (Lahav, 2001, 2006, 2008c and 2008d; Mattila, 2001a; Tukiainen, 2000). Occasionally we need radically new perspectives and novel concepts, and some of these notions may not be logically dedu cible from our present views. Such changes in point of view may be identical with, or at least lead to, re – evaluations of our situation. Reframing can also affect our feelings and behaviour, as Epictetus and many other philosophers have recognised (see for instance Cohen, 2003, p p.53–56; Mattila, 2001b). Cognitive virtues like knowledge, good judgment and openness to new conceptions are only a part of wisdom. Philosophical practitioners should be able 2 A stronger claim would be that wisdom equals virtues. Although this is not far -fetched view, the present claim is a more modest one: virtues are necessary for wisdom. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 49 to see a wider vista which includes virtues like sinceri ty, patience, mercy and justice (see Achenbach, 2001, p.36). Ran Lahav (2008b) says that wisdom excludes being petty and self -involved, and there seems to be no reason not to count many other vices among philosophically repulsive character traits. Cruelty, ruthlessness, thoughtlessness, manipulativeness, treachery, recklessness, irascibility, stub born – ness, ingratitude, bitterness, dishonesty, malice, greed, gluttony and hubris surely do not fit our conception of wisdom. Let us take a few more examples of these moral and existential virtues. Considered as a practical virtue, objectivity means distancing oneself from one’s immediate concerns and seeing them in a larger context of human and non – human life, or even from a cosmic perspective. Plato’s lofty view that human things seem puny from a ‘satellite perspective’ of soul’s flight is a good imaginative -pictorial representation of this virtue (Hadot, 1995, p p.238 –250). The virtue of justice may presuppose, or at least benefit from, an objective view of thing s. And as Plato remarked, the aerial perspective gives rise to greatness of soul (Hadot, 2004, p.68). Bertrand Russell (2006, p.159) says that a person with greatness of soul sees ‘himself and life and the world as truly as our human limitations will permi t’, and realizes ‘the brevity and minuteness of human life’. Russell also writes in a rather Platonic and Stoic manner that a person ‘who has once perceived, however temporarily and however briefly, what makes greatness of soul, can no longer be happy if h e allows himself to be petty, self -seeking, troubled by trivial misfortunes, dreading what fate may have in store for him.’ The virtue of disinterestedness is an ability to experience the world as it is in itself , and not only as it is for us and our proje cts (Hadot, 1995, p.254; see also Curnow, 2000). Disinterestedness requires that we are able to disengage ourselves from our everyday cares and motives of action, and this means that we have to let go of an evaluative attitude towards our experiences and t he world. Any genuinely philosophical attitude involves a dimension of disinterested perception of life and the universe. Nozick’s definition of wisdom suggests that our conceptions of virtue should have room for skills and dispositions that are oriented t owards avoiding dangers to our personal well -being and enabling us to cope with difficulties in our own lives. Some practical virtues like flexibility in one’s aims and hopes are not so much moral virtues as ways of securing a personally tolerable or even satisfactory life. This does not mean that moral virtues do not enhance our sense of personal well -being. Often they do; and in many cases one and the same virtue —objectivity, disinterestedness, forbearance, foresight, moderation, carefulness or courage, f or example —has both moral aspects and aspects that have more to do with the health of our own souls (von Wright 1963, ch. 7). To take some historical examples of these self -regarding virtues and their objectives, Stoicism, Epicureanism, and Cynicism deepene d our understanding of the ideals of ataraxia (tranquillity) and euthymia (a steady, contented state of mind); and of course they were also concerned with the practical means of attaining these ideals. Autarkeia (self -sufficiency), for example, was valued because it was seen to lead to a calm state of mind without disturbing emotions. Other important virtues included moderation in one’s expectations of worldly success, the readiness to accept failure, and the ability to maintain one’s mental independence fr om unreasonable social conventions. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 50 In the contemporary philosophical counselling movement Elliot D. Cohen (2005; see also 2003 and 2008) has drawn attention to many virtues that are clearly self – regarding in the sense we are discussing. For instance, an a bility to accept imperfections in ourselves and external reality is conducive to peace of mind. Authenticity and temperance will similarly enhance a person’s capacity to lead a satisfactory life. 3 To complete this cursory overview of the great domain of vi rtues, let us recall that wisdom and virtue are also concerned with ways of preserving bodily health and attaining pleasure. For instance, Schopenhauer (1995, p.50) counsels physical exercise as a means of preserving good health, and Seneca frequently gave the same piece of advice to his counsellees. The centrality of the notion of ‘living well’ in philosophy appears to make their advice quite understandable. Bodily pleasure was the objective of the Cyrenaics, and perhaps we should have some place for this notion in our philosophical thinking as well. Even Seneca —generally a defender of an austere way of life —writes to Serenus that we should occasionally relax properly and drink ourselves ‘to the point of intoxication’ because this will wash away our cares ( 2004, p.105). Although there may not be any exhaustive, final list of the virtues that belong to wisdom, we should not assume that the virtues we need must be invented on a case -by -case basis. This would amount to forgetting that the worries and difficulti es of different people are often the same, and that very similar virtues apply to a great number of individual cases. It would also amount to overlooking the fact that the human condition is in its main features much the same as it was two thousand years a go. The major world religions seem to get along through centuries with the same old virtues, and to a certain extent this is also true in philosophy. The view that there is ‘nothing new under the sun’ with respect to virtues is probably closer to truth tha n the idea that we should, or even could, invent something genuinely new. Different social environments and situations of life may of course require and highlight different virtues (see Fleming, 2000). For example, military virtues like being prepared to k ill are not relevant in the lives of the majority of contemporary Europeans, and neither do they appear to believe that silent submission to political authorities is a virtue. If virtues are the essence of wisdom, the core of philosophy is love of virtues. It is important to bear in mind in this connection that philosophy does not always mean any kind of discussion —and still less lecturing or research. It is also a way of life and an ‘existential attitude’ (Hadot, 1995 and 2004; Curnow 2006). Philosophers do not necessarily write anything, and some of them do not even discuss our concepts and lives in way that could be characterised as philosophical (Hadot, 2004, p.173). But they show their love and understanding of wisdom by their acts and manner of living. 3 Cohen (2005) states that the eleven cardinal virtues he mentions ‘define the concept of happiness’ in the kind of philosophical cou nselling he practices (Logic -Based Therapy), and that an individual is happy to the extent that these virtues are attained. Happiness is clearly one of the traditional aims of philosophy. This article does not claim that virtues are sufficient for happines s, but only that they increase the likelihood of a tolerable and even satisfactory life. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 51 Philosophical Counselling as a Process of Fostering Virtues Counselling is an invitation to a philosophical way of life with its inevitable emphasis on virtues. An attempt to separate philosophical practice from virtues would lead to an impoverished and u nnatural image of counselling. Impoverished, because without them philosophical thinking loses much of its power to reduce our sufferings and to guide our lives. Unnatural, because philosophy has always been inspired by life -orienting ideals, and if philos ophers are asked to remain as virtue -neutral as possible, they are quite simply asked to be something else than they are. All, or at least most, forms of philosophical counselling subscribe to cognitive virtues like self -knowledge; but these are just a par t of a much larger set of moral and non -moral virtues. The point of philosophical counselling is not so much to discuss virtues but to help the counsellee to modify her thoughts, feelings or behaviour through the power of virtues. Philosophical counsellors ought to assume that all kinds of predicaments provide opportunities for virtues to show their force. Examples include increasing the counsellee’s self -understanding and authenticity through questions; enabling the counsellee to see that her anxiety -produ cing beliefs about some social facts are distorted; assistance in finding the best course of action in a complicated family situation; mentioning the pleasures of disinterested contem – plation; discussing the thoughtlessness of a companion and how to avoid getting disturbed about it; finding good reasons not to feel that a personal failure implies total worthlessness; helping the counsellee to see that a professional disaster might also offer opportunities; inducing the counsellee to assume a tolerant, accep ting attitude towards her seemingly bad situation when there is little hope of improving it; indicating that acquiescence to negative emotions one cannot get rid of might be the best available option; showing how the counsellee can be less driven by social pressure and commercial influence. This is what many philosophical counsellors have been doing for decades. The concept of virtue gives coherence and historical depth to these activities. One good way of understanding philosophical counselling is this: we seek to clarify together what a wise person would think and do in the counsellee’s situation. On the one hand, virtue -oriented counselling must of course take into account the counsellee’s unique circumstances and way of thinking. We have to start from th e understanding we have and strive to find and foster what is good within us. The idea that philosophical counsellors should suggest to their counsellees notions that have no connection whatever —logical or associative — with their present way of seeing thing s, or views that they cannot adopt as their own, is surely misguided (see Zinaich 2005). On the other hand, it seems that the counsellor has an obligation to try and give voice to her own perception of what ‘Lady Wisdom’ would counsel. This is what Seneca did in his letters, and this is what contemporary philosophical counsellors should do. Seneca’s letters were probably intended for large audiences despite seemingly being addressed to a friend, but philosophical counsellors can, and ought to, tailor their proposals to each individual case. Counsellors cannot know in advance what kinds of inner powers of virtue need to be examined and stimulated to grow. In some cases a virtue might be present in the counsellee’s mind and heart in a hidden or nascent form to be amplified and encouraged. It is my experience that most people have thoughts and attitudes that are not a part of their mainstream Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 52 self (see also Lahav, 2008d). For example, a person might not have given much thought to virtues like flexibility, patien ce and disinterestedness, but this does not mean that she does not or cannot understand their meaning and importance. If she begins to hope that these virtues could help her towards peace of mind, she may want to accord them a larger role in her life. Phil osophical Counselling Can Be Therapeutic Virtues can help us either to avoid or to accept many sources of anxiety and irritation. For instance, a capacity to take a distant, objective look at our lives enables us to see the smallness of our worries. Mercif ulness with respect to our own shortcomings and those of others soothes our feelings of anger and disappointment, and an attitude of benign indifference towards external matters makes us readier to accept our circumstances even when they appear distressing . Forward -looking virtues like prudence protect us from many sorrows and causes of resentment, and a realistic appreciation of all the contingencies that can ruin us will enable us to maintain our composure when we actually end up in disasters. 4 The fact t hat virtues enable us to cope with actual and potential problems of life entails that the distinction between philosophy and therapeutic alleviation of suffering is not sharp; and since philosophical counselling is a process of fostering virtues, it can of ten be regarded as therapy. Lahav (2006) has argued that philosophy should not be seen as therapy. He is right when he says that philosophers should avoid a pampering attitude that causes them to refrain from questioning their counsellees’ wishes, desires and views (see also Fastvold, 2006; Tuedio, 2008). In particular, the consumer ideology of‖ trying‖ to‖ find‖ the‖ means‖ of‖ reaching‖ the‖ counsellee’s‖ goals‖ irrespective‖ of‖ their‖ specific nature is unsuitable for philosophy. Lahav is also right when he writes that philosophers should try to help their counsellees to escape from narrow conceptions of their lives, and encourage them to open their minds to new ways of understanding themselves and the world. But these points do not justify a complete break with the c oncept of therapy. 5 Philosophy as love of wisdom is therapeutic in essence, not through a clever add -on for marketing purposes. This view accords with the age -old analogy between medicine and philosophy: while medicine treats our bodily ailments, philosoph y heals our souls (see for example Nussbaum, 1994, p p.13–47). 4 Peter B. Raabe (2000, p.171) points out that philosophical thinking may enable us to prevent problems of life from arising. This is true; but we should add to hi s view that some problems cannot be solved, eliminated or avoided but only tolerated and endured; and from the Stoic perspective we need philosophy precisely when we cannot solve our problems —when we run against something that will not yield and that canno t be circumvented. According to Epictetus (2005) the basic philosophical problem is our attitude towards things that are not in our power: the starting point of philosophy is the awareness of our own weakness and helplessness. As the example of Boethius sh ows, philosophical ideas may offer consolation and enable us to ‘take a kindly view even of misfortunes’ (Seneca, 2004, p.98). Endurance and acceptance are virtues. As Nozick says (see above), wisdom includes knowing what limitations are unavoidable and ho w to accept them. 5 Lahav (2006) says that wisdom means richness of understanding and non -egocentric openness to realities beyond one’s world view. A wise person lets a great number of realities speak through her attitudes, emotions, views and actions. The se are very abstract descriptions of wisdom. Awareness of a wide range of virtues enables us to adopt a more concrete and practical conception of philosophy and philosophical counselling. It also enables us to see more clearly how philosophy can be therape utic. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 53 Virtues do not seem to belong to the vocabulary of psychological theories and psychotherapeutic techniques in any essential way, and this is an important difference between philosophy and these therapies. But the difference does not imply that philosophy is not therapeutic. Virtue is the distinctively philosophical contribution to therapeutic activities. However, if the central therapeutic aim is thought to be alleviation of suffering, regarding philosophy merely as therapy would be an error. Wisdom as the goal of philosophy may necessitate many enquiries and actions that this aim neither requires nor justifies. For instance, understanding the place of mental phenomena in a seemingly material univ erse may not offer any therapeutic gains, and even if some therapists might be interested in politics, the dominating professional attitude appears to be one of exclusion; but politics and the ontological status of mental events can be seen as philosophica lly important issues. The philosophical emphasis on moral and cognitive virtues even when cultivating them does not heighten our sense of personal well -being appears to be foreign to the notion of philosophy as therapy. In sum, we have to avoid the simplis tic view according to which philosophy either is or is not therapy. In some ways it is, in some others it is not. There is no simple way of dividing philosophical enquiries into those that can have therapeutic value and those that cannot. Philosophy of min d in particular can have a therapeutic dimension even if it may initially seem like a very abstract and theoretical pursuit. For example, the idea that our minds and selves are not separate from what we usually think of as external reality can have a calmi ng effect, because it leads us to let go of self -centred thoughts. If we do not stand opposite to the world, we do not have to assert our will against it. The distinction between the subject and the object of thought and perception can become either blurre d or obliterated; and this is not always merely a theoretical insight but also an experience, an aspect of life. Wittgenstein has a concise description of this experience: ‘The world and life are one’ (2001, remark 5.621). Although Lahav makes a strict dis tinction between philosophy and therapy, he has presented similar statements that could be regarded as potentially therapeutic. For instance, he says that ‘you are in everything there is, and everything is in you’ (Lahav 2008e). Conclusion This article has suggested that virtues are essential to wisdom, and that philosophical counselling can find a sense of identity and direction by paying attention to them. Philosophical counselling should be seen as a process where the counsellee’s inner and often neglect ed powers of virtue are unearthed and allowed to modify her thoughts, feelings and behaviour. While virtues can be therapeutic in the sense of alleviation of suffering, they might also necessitate enquiries and actions without any obvious connection to the rapeutic aims. References Achenbach, G. (1998). On Wisdom in Philosophical Practice. Inquiry: Critical Thinking across the Disciplines 17( 3). ― (2000) . Das kleine Buch der inneren Ruhe . Freiburg: Verlag Herder. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 54 ― (2001) Lebenskönnerschaft . Freiburg: Verlag Herder . ― (2002) . Philosophical practice opens up the trace to Lebenskönnerschaft. I n H. Herrestad, A. Holt and H. Svare (eds.), Philosophy in society (Oslo: Unipub Forlag). Cohen, E.D. (2003). What Would Aristotle Do? Self -Control through the Power of Re ason. Amherst, NY : Prometheus Books . ― (2005) The Metaphysics of Logic -Based Therapy, International Journal of Philosophical Practice , 3(1). Available from: http:// www. aspcp. org /ijpp/ metaphysics_of_LBT10V3N1.pdf [Accessed 15 March 2009 ]. ― (2008) . Relieving Your Can’t -stipation. Some Potent Philosophical Enemas . Practical Philosophy , 9(2). Curnow, T. (2000) . Wisdom and Philosophy. Practical Philosophy , 3(1). ― (2006) . Ancient Philosophy and Everyday Life . Newca stle: Cambridge Scholars Press. Epictetus (2005) . Enchiridion and Selections from the Discourses of Epictetus . Stilwell, KS, Digireads . Fastvold, M. (2006) . Wish you were here, where you don’t want to be: On the aristocr atic nature of philosophical consultations, Oscar Brenifier style. Available from: http://www.fastvold -filopraksis.com [Accessed 25 July 2008]. Fleming, J. (2000) . Wisdom and virtue in philosophical couns elling (ii). Practical Philosophy 3, 1. Hadot, P. (1995) . Philosophy as a Way of Life . Oxford, Blackwell . ― (2004) . What is Ancient Philosophy? Cambridge, M A: Harvard University Press . Lahav, R. & Tillmanns, M., eds. (1995) . Essays on Philosophical Counse ling . Lanham, MD: University Press of America . Lahav, R. (1995). A conceptual framework for philosophical counseling: Worldvie w interpretation. In R. Lahav and M. Tillmanns (eds.), Essays on Philosophical Counselling (Lanham, MD: University Press of Americ a), pp.3 –24. ― (2001). Philosophical Counselling as a Quest for Wisdom. Practical Philosophy, 4(1). ― (2006). Philosophical Practice as Contemplative Philo -Sophia. Practical Philo – sophy, 8(1). ― (2008a). Philosophizing. Available from: http://www.geocities.com/ ranlahav [A ccessed 21 July 2008 ]. ― (2008b) . Awakening hidden fountains of plenitude. Available from: http://www.geocities.com/ranlahav [A ccessed 21 July 2008 ]. ― (2008c) . Conclusion: the vision of philo sophical practice. A vailable from: http://www.geocities.com/ranlahav [A ccessed 22 August 2008 ]. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 55 ― (2008d). Philosophical Practice: Have we gone far enough? Practic al Philosophy , 9(2). ― (2008e). What Lu Told Me, reflection #7. Available from: http:// www. geocities. com/ranlahav [Accessed 18 October 2008]. Kekes, J. (1983) . Wisdom . American Philosophical Quarterly , 20( 3). Mattila, A. (2001a) . Seeing Things in a New Light: reframing in therapeutic conversation. Available from: http://ethesis.helsinki.fi/julkaisut/ laa/ kliin/ vk/ mattila/ seeingth.pdf [Accessed 5 A ugust 2008 ]. ― (2001b) . Cultivating the flexible mind: Epictetus and reframing. I n Curnow, T. (ed.) Thinking through dialogue. Essays on philosophical practice (Oxted, Surrey , Practical Philosophy Press). Maxwell, N. (2 000) . Can Humanity Learn to Become Civilized? The Crisis of Science without Civilization. Journal of Applied Philosophy , 17. ― (2007) . From Knowledge to Wisdom: A r evol ution for science and the h umanities . London: Pentire Press. Nozick, R. (1989) . The Exam ined Life . New York : Touchstone Press. Nussbaum, M. (1994) . The Therapy of Desire : theo ry and practice in Hellenistic e thics . Princeton, NJ : Princeton University Press . Raabe, P. (2000) . Philosophical Counseling: theory and p ractice . Westport, C T: Praeger Publishers . Russell, B. (2006) . The Conquest of Happiness . London : Routledge . Ryan, S. (1999) . What is Wisdom? Philosophical Studies , 93. ― (2007). Wisdom, in Stanford Encyclopedia of Philosophy . Available from: http://plato. stanford. edu/ entries/wisdom [A ccessed 29 July 2008]. Schefczyk, M. (1995) . Philosophical Counseling as a C ritical Examination of Life – Directing Conceptions . In R. Lahav and M. Tillmanns (eds.), Essays on Philosophical Counselling (Lanham, MD: University Press of America), pp.75 –84. Schopenhauer, A. (1995) . Counsels and Maxims . Amherst, NY: Prometheus Books. Seneca (2004) . On the Shortness of Life . London : Penguin . Tuedio, J. (2008) . Assessing the Promise of Philosophical Counseling: Questions and Challenges for an Emerging Profession . Available from: http://www. csustan. edu/philosophy/data/tuedio/ASPCPColloquiumPaper.pdf [Accessed 10 August 2008]. Tukiainen, A. (2000) . Filosofia T erapiana? Alustavia huomioita filosofian ja psyko – terapian suhteesta. Ajatus , 57. Wittgenstein, L. (2001) . Tractatus Logico -Philosophicus . London : Routledge . von Wright, G.H. (1963). The Varieties of Goodness. London: Routledge and Kegan Paul. Arto Tukiainen Philosophical Counselling as Fostering Virtues Practical Phi losophy, 10:1, (web edition, 20 11; originally published July 2010) 56 Zinaich, S. (2005) . Elliot D. Cohen on the Met aphysics of Logic -Based Therapy. International Journal of Philosophical Practice , 3(1). About the Author Arto Tukiainen earned his doctoral degree in 1999 from the Department of Practical Philosophy at t he University of Helsinki, Finland, and now works as a system designer at the IT department of the Finnish Board of Customs. He has written several articles on philosophy as a way of life rather than a theoretical, specialised profession. [email protected]
Social Marketing Plan based on wisdom literature review for increasing practical wisdom and behaviour change in POSITIVE COPING BEHAVIOUR, To summarise the 5 journal articles provided on LMS. Then cho
A systematic self-observation study of consumers’ conceptions of practical wisdom in everyday purchase events David Glen Mick a,⁎, Stephen A. Spiller b, Anthony J. Baglioni a aMcIntire School of Commerce, University of Virginia, United StatesbFuqua School of Business, Duke University, United States abstract article info Article history: Received 1 June 2010 Received in revised form 1 September 2010 Accepted 1 February 2011 Available online 5 March 2011 Keywords: Introspection Consumer choice Systematic self-observation Practical wisdom This project introduces the method of Systematic Self-Observation (SSO) to business researchers, compares it to other modes of introspection, and illustrates its application in a study of consumers’ conceptions of their practical wisdom (or lack thereof) during ongoing purchase events. Qualitative data analysis is combined with hierarchical linear modeling analyses. Results are discussed in terms of how this application extends the SSO method as well as consumer behavior and wisdom theories. Discussion also addresses opportunities for future use of SSO. Published by Elsevier Inc. 1. Introduction Introspection is the process of looking inward–as an act of self- examination–to attend consciously to one’s current mental state. Despite evidence of its value in the humanities and social sciences (e.g.,Boring, 1953; Hixon and Swann, 1993; Macdonald, 1996), introspection has been used sparingly in marketing and consumer research on a formal basis (on an informal basis, many researchers draw from their own lives and self-insights to formulate hypotheses and explanations). The development of introspection for the benefitof extending knowledge will depend in part on learning about and appreciating the application of various introspection approaches. One of those not seen before in marketing research, and which offers certain advantages, is Systematic Self-Observation (SSO). In this paper we describe SSO and compare it to other modes of introspection. We then illustrate its application in a study that explores how consumers conceive of what it means to be wise or unwise in their ongoing purchases. We discuss the results in terms of advancing applications of the SSO method (e.g., via hierarchical linear analyses) and discovering new insights on consumer choice and wisdom. Discussion focuses also on opportunities for future use of SSO.2. The nature, design, and conduct of systematic self-observation Systematic Self-Observation developed from a mission to discover, describe, and comprehend the patterns and experiences of ordinary life (Rodriguez and Ryave, 2002). It is founded upon major theorists in sociology and psychology, such asGoffman (1967), Garfinkel (1967), and Jung (1961), who come from the paradigms of symbolic interactionism, semiotics, conversation analysis, and analytic psy- chology, among others. SSO involves multiple informants who are trained by the investigators to notice and record selected aspects of their daily experiences. Informants complete a timelyfield report of their observations, including details of actions, communications, and situational settings. Typically, each informant provides several written narratives on the topic for a given study. Since everyday life is complex, contextualized, and dynamic, the choice of SSO topic is important so that the best theoretical and substantive insights can be realized. SSO is especially appropriate for concealed or subtle topics such as motives/goals, feelings, and cognitive processes that accompany human activities. Examples in the past have included telling secrets, withholding compliments, and engaging in social comparisons that generate envy.Rodriguez and Ryave (2002)outline six criteria for choosing an apt SSO topic. It should be (1) natural to the culture under investigation; (2) singular and specific (rather than a vague topic, such as“moments of social intimacy,”it should be more focused, such as“admitting to someone you are afraid”); (3) noticeable (with training) by informants; (4) intermittent (occurring neither extremely often nor rarely); (5) bounded (has a distinct beginning and end); and (6) of short Journal of Business Research 65 (2012) 1051–1059 ⁎Corresponding author at: University of Virginia, McIntire School of Commerce, Rouss & Robertson Halls, University of Virginia, Charlottesville, VA 22904, United States. Tel.: + 1 434 924 3442. E-mail address:[email protected](D.G. Mick). 0148-2963/$–see front matter. Published by Elsevier Inc. doi:10.1016/j.jbusres.2011.02.033 Contents lists available atScienceDirect Journal of Business Research duration (not instantaneous and not lengthy so that the full course of the event and experience can be observed and reported). SSO research usually involves a sizeable and varied sample of in- formants, leading to tens, if not hundreds of reports. Past SSO research in sociology has regularly relied on college students as informants. Rodriguez and Ryave (2002)endorse that practice by noting that these students are adept at SSO because they are literate, cooperative, and keen observers. In the pre-study training sessions, informants are guided on how to be mindful to noticing the research topic as it occurs in their lives, and they are usually shown instances of prior reports to encourage honesty, accuracy, and detail in generating their own reports. If feasible, informants are expected to carry a pencil and paper with them (or a tape recorder or portable computer) to record their entries immediately, or as soon as possible after the selected phe- nomenon has occurred. 3. Comparison of SSO to other introspection approaches To highlight the distinctiveness of SSO and how we extend its usefulness, we compare itfirst to two other types of introspection techniques that could potentially deal with the same issues that we are addressing. First, there is the traditional type of introspection known as Self Introspection in which a lone individual intensively focuses on his or her personal psychological processes or content. Self Introspection has produced a limited but insightful set of applications in marketing research (Gould, 1991; Hirschman, 1992; Holbrook, 1995; Levy, 1996; Mick, 1997), drawing attention to consumption behaviors that have remained unexplored or insufficiently elaborated, such as hygiene rituals and dependencies on products. Secondly, there is Interactive Introspection. As the name suggests, this form is designed so that the investigator and one or more informants each engage in private introspections about a selected topic, and then share their insights in subsequent meetings.Ellis (1991)details herfindings from applying Interactive Introspection to the lived experience of emotion complexities, strategies, and control. An important com- monality across SSO, Self Introspection, and Interactive Introspection is that each is invoked by the individual to gain insights about a specific phenomenon as that phenomenon arises in daily life. Table 1juxtaposes these three forms of introspection along six dimensions. As indicated, the disciplinary bases are shared but varied across the three forms, with SSO combining sociological and psy- chological foundations. The objective of the three different types of introspection is approximately the same, that is, the description of emerging experiences in day-to-day life. The sample sizes of researchers/informants and their respective narrative records in- crease, respectively, from one person in Self Introspection, who is both researcher and informant (producing one or a few narratives), to a modest amount in Interactive Introspection (1–5 pairs of researchers and informants, producing 2–50 joint narratives) and to a large degree in SSO (10–200+ informants, producing 50–500+ narratives). The form of data that is shared across the techniques is narrative stories, and all can includefield notes as well, though it is perhapsmost prominent in SSO. Interactive Introspection also uniquely involves face-to-face interviews between the researcher(s) and informant(s) after personal introspections, to take preliminary insights to new depths via mutual curiosity and empathy. Due to its multiple narratives, SSO can more readily involve standard content analyses of the introspection records, using categories from prior literature or generated from an initial reading of a sample of the narratives. This content analysis can open up opportunities to explore the extent of, and inter-relationships among, component aspects of the narratives. As for data analysis, all three are based on an interpretive/ hermeneutic approach that proceeds through repeated readings of the narratives, with each successive reading refining prior impressions and each reading relating parts of narratives to wholes, while also drawing comparisons and contrasts across narratives. Of the three forms, SSO occasionally uses its larger samples to employ quantitative analyses through its content analysis–mostly univariate statistics in the past– pertaining to percentages of thoughts, feelings, interpersonal interac- tions, social and psychological strategies, and other occurrences. Due to the nature of the data and analyses in each form, triangulation of insights increases from Self Introspection to Interactive Introspection to SSO. In our study we augment the use of SSO by including a series of open- ended prompts and structured scales on the data collection instrument so that informants can provide a wider variety of insights about their experiences; in the past, SSO has involved few prompts for recording experiences and no numerical scales. We also extend the typical analyses of SSO data by triangulating and synthesizing the interpretive– hermeneutic analyses with bi-variate and multivariate analyses through hierarchical linear modeling. Together these efforts lead to some provisional theoretical advances on practical wisdom in consumer choice. In general, the data obtained from SSO allows the researcher to move beyond singular or small-number introspections that may be quite intriguing, but potentially non-representative or non-transferable, or that may be qualified by other factors or conditions that can be coded in the records. An advantage of SSO is the opportunity to develop statistical summaries across multiple relevant introspections and to pursue more sophisticated statistical analyses that build or test theories for conceptual generalization about the phenomenon under investigation. We should also note that there are other valuable forms of in- trospection besides the three mentioned above, though some are less amenable to the research we sought to conduct. One, for example, is Descriptive Experience Sampling (Hurlburt and Akhter, 2006)in which the informant wears a beeper that is randomly activated by the researchers. As the beeper is sounded, the informant immediately writes down his or her inner experiences, which can include any thoughts, feelings, sensations, tastes, and so on. The randomness of this approach has benefits for collecting immediate and less-edited introspections, but it prevents a focus on a pre-determined topic that emerges irregularly in daily life, such as making compliments or a product choice. Table 1 Self Introspection Interactive Introspection Systematic Self-Observation Disciplinary Origins Philosophy, Theology, Psychology Sociology Sociology, Psychology Objective Describe emergent experience Describe emergent experience Describe emergent experience Data Personal Narratives Personal narratives, interviews/ conversations, joint narrativesPersonal narratives,fieldnotes, content analysis categories Common Sample Sizes 1 researcher–informant, 1–5 narratives 1 researcher, 1–10 informants, 2–50 joint narratives10–200 + informants, 50–500+ narratives Data Analysis Interpretive/hermeneutic Interpretive/hermeneutic Interpretive/hermeneutic, univariate statistics, bivariate and multivariate statistics a Triangulation Minimal, across narratives only Moderate, across narratives and across researcher and informantsConsiderable, across narratives and informants, and across qualitative and quantitative data aThe use of bivariate and multivariate statistics for SSO is introduced in the present article, in the form of hierarchical linear modeling (HLM). 1052D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 4. Applying SSO to understanding consumers’ perspectives on practical wisdom 4.1. Conceptual overview and project purpose AsWilson and Schooler (1991)noted several years ago, there continues today to be little scholarship on the nature and role of conscientious forethought in decision making. Accordingly, through our study using SSO we sought to gather descriptions and under- standings of how consumers conceive of, strive for, and occasionally experience practical wisdom in their purchase decisions. Wisdom is an ancient and diverse topic (Assmann, 1994). An important distinction is drawn between speculative versus practical wisdom in everyday life. According to Aristotle, practical wisdom means doing what is right, at the right time, in the right manner, and for the right purposes (Mick and Schwartz, forthcoming). From an Aristotelian base,Fowers (2003, p. 415)defines practical wisdom as “the capacity to recognize the essentials of what we encounter and to respond well andfittingly to those circumstances.”He delineates several key dimensions of practical wisdom. Among them is its strong intentional quality.Fowers (2003, p. 418)writes that“Our reading of a circumstance is largely constituted by our intentions….Against the backdrop of our ends, we see the details of our situation with greater clarity and insight, being able to recognize better the salience of both particular features as well as the overall import of the present state of affairs.” Also, since the mostfitting response is not always obvious, prac- tical wisdom often involves deliberation and self-reflection. A sig- nificant important goal of deliberation, Fowers explains, is to assess alternatives and our preferred courses of action according to our overall aims, while striving to harmonize our varied ends. And it is through earnest self-reflection that we evaluate the extent to which we are acting for the best reasons. Practical wisdom is akin toBrown’s (2005)notion of“common behavioral”wisdom, which he describes as including the management of one’sfinancial resources. This would include saving and spending, the use of credit and debt, the role of price and quality in purchase decisions, and so forth. The two most notable streams of wisdom research in the social sciences have been led by Robert Sternberg and the late Paul Baltes. Both have associated wisdom with certain types of knowledge and the application of knowledge for well-being or the common good. Baltes and his colleagues have mainly studied wisdom as an existential expertise that is distinguished from other human strengths because it coordinates intellectual, affective, and motiva- tional aspects of human functioning; thus, wisdom is an orchestra- tion of mind and character (Baltes and Staudinger, 2000). For Sternberg, wisdom is a process of balancing the needs and interests of one’s self, of others’, and of one’s surroundings, spanning both short- and long-term horizons (Sternberg, 2003). Hence, the breadth of factors considered and the time spans contemplated are among the significant issues in Sternberg’s paradigm of wisdom. Sternberg and others (e.g.,Csikszentmihalyi, 1995) have also argued that what is considered wise or not is often relative to a given domain of life. For the purposes of our project, this includes when and how practical wisdom might be manifested in consumer purchase events. Up to the present there have been no pointed studies on practical wisdom in consumer behavior. The beginning stages for fruitful wisdom research in a given life domain should involve what Sternberg (2003) and Baltes and Smith (2008)call animplicit–theoretical approach. It collects and analyzes people’s folk conceptions of wisdom to build insights from the ground up, and to assess the overlap among those conceptions and with prior discourses on the subject. This approach dovetails synergistically with Systematic Self-Observation. Thereby, we wedded the implicit–theoretical approach and SSO to probe consumer practical wisdom.4.2. Method 4.2.1. Participants Forty-eight undergraduate students at a public university made SSO records on self-selected consumer behaviors over the course of a semester in partial fulfillment of requirements in their marketing research course. These young adults, aged 18 to 24, are a reasonable sample for this study insofar as theyfit the sample profile of many past SSO studies (as noted earlier) and they are capable of acting wisely (i.e., asSternberg, 2003, argues, wisdom is not restricted to late life-stages). In terms of the relevance of purchase wisdom in their lives, these students have consumer needs, wish lists, and budgets that must be monitored and managed, as they occasionally spend on electronic equipment, clothing, and leisure, among other things. Many also carry with them laptop computers, to facilitate the timely entry of SSO records. All 48 participants completed and submitted four SSO records. Originally we hoped to learn about purchases as well as non-purchase events, but the informants focused heavily on buying episodes (e.g., a new dress for a formal event), which may be a natural bias when people are asked to report generally on any aspect of consumer behavior. Since the number of non-choice events was comparatively small and heterogeneous (26 entries), we focused on analyzing the purchase data (166 entries). 4.2.2. Procedure Participants attended an introductory meeting for an anonymous study on wise and unwise consumer behaviors. They were told that they would be tracking and reporting their behaviors, thoughts, and feelings pertaining to the topic. In concert with the implicit– theoretical approach adopted, participants were given only a short, unadorned definition of wisdom. They were told: Wisdom is most basically defined as“the capacity of judging rightly in matters relating to life and conduct: soundness of judgment in the choice of means and ends”(Oxford English Dictionary). Thereby, in our study we are not so much interested in consumer behaviors that are necessarily or merely successful, smart, or impressive, but rather, we really want mostly to know of your consumer behaviors that you believe are wise or unwise from your own subjective viewpoint. Each SSO entry was required to focus on a different consumer behavior event. FollowingRodriguez and Ryave (2002), participants werefirst trained on the SSO record form, which included showing a hypothetical case and then engaging a free-roaming discussion about additional meanings of wisdom. The researcher emphasized that there were no right or wrong perspectives. Immediately following, participants were encouraged further toward accuracy and refine- ment in their forthcoming SSO entries by completing a short questionnaire in which they rated their implementation intentions and their commitment to the study, and described how they would remember to complete the SSO forms in a timely and thorough manner (cf.Wood et al., 2002). Once the study began, participants submitted the SSO forms electronically to a research assistant who recorded submissions and then deleted names and any other identifying information. 4.2.2.1. SSO records and measures.The initial items in the SSO form asked participants to mark the date, their gender, and which of the required submissions the current one was (1st through 4th). The participants then typed in their description of the event, using a sequence of prompts. These were: (a) what is the specifi c consumer behavior you are reporting on?; (b) describe the situation or occasion that led to and surrounded this wise or unwise consumer behavior; 1053 D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 (c) where did this consumer behavior occur?; (d) who was involved?; (e) describe what actually happened, including (as relevant) your goals, your prior knowledge and experience with this type of consumer behavior, the steps you went through, and your specific thoughts, feelings, and behaviors; (f) was there specific dialogue involved that can be reported?; and (g) from your viewpoint, what was wise or unwise about your role, thoughts, actions, etc. in this consumer behavior? This last prompt was intended to ensure that we were capturing informants’ implicit–theoretical conceptualizations of practical wisdom. Next, participants completed several scales. They indicated how frequently they engaged in the specific consumer behavior (less than once per year, 2–6 times per year, 7–12 times per year, more than once per month [2–4 times per month], more than once per week, and just about every day). Next they reported on 11-point semantic differential scales (a) how important the specific consumer behavior was to them (anchored by Not Important/Extremely Important), (b) how difficult the consumer behavior was for them (anchored by Very Easy/Very Difficult), and (c) how unwise or wise they were in the specific consumer behavior (anchored by Very Unwise/Very Wise). This latter scale was also part of our implicit–theoretical/SSO approach insofar as the participants were subjectively indicating how wise they thought they had acted in the described episode. 4.2.2.2. Data analyses and related propositions.The SSO narratives and their assorted details in the 166 entries were reviewed several times in the spirit of qualitative analysis that followed the path of prior interpretive–hermeneutical research in consumer behavior (e.g., Thompson et al., 1989). We searched for storylines with rich descriptions that harbored noteworthy insights about practical purchase wisdom, marking recurrent themes and supportive details. In addition, thefirst two authors created a guide book for content analyzing the storylines based either on the wisdom literature or the initial qualitative analysis of the SSO records. Thefirst two codes were straightforward: the type of product or service being bought (e.g., electronics, clothing, food, and automotive) and the purchase channel used (e.g., in-store, Internet, telephone, and catalog). Whether either aspect would impact intuitive ratings of purchase wisdom was uncertain. Prior consumer research and logic suggest that some product types (e.g., food) and purchase channels (e.g., in-store) might involve quicker or more visceral choices, leading to a perception of less practical wisdom (see, e.g.,Rook, 1987). Alternatively, since wisdom is conceived in the literature as a transcendent virtue via a reflective process that can be potentially invoked in any given context of human judgment, practical wisdom may not be systematically related to any particular product type or purchase channel. The next codes cohered in four different subsets of factors: mo- tivational, processual, situational, and buying outcomes (seeAppendix Afor details). Motivational factors are the need- or desire-forces involved in the purchase event. In this study these factors were assessed through (a) the presence (or absence) of definitive purchase intent (based on Aristotle’s emphasis on the intentional quality of practical wisdom;Fowers, 2003) and (b) the degree of external information search (which is an indication of deliberation and a commonly examined factor in buying behavior that indexes effort to gain pertinent knowledge;Guo, 2001). Based on Aristotle, strong intent and higher levels of external information search should elevate the sense of practical wisdom in consumer purchases. Processual factors are components of human psychology theorized as central contributors to the evocation of wisdom. In this investiga- tion these factors were measured as the presence (or absence) of: (a) taking a wide perspective (i.e., considering many different issues in a self-reflective manner as perFowers, 2003 and Sternberg, 2003); (b) integrating values, goals, and behavior (based on Baltes’ paradigm); and (c) considering both short- and long-term goals and consequences (from Sternberg’s paradigm). It is straightforward topropose that as each of these factors appears as a psychological force in consumer purchase stories, the consumer’s sense of being practically wise should increase. Situational factors are social, environmental, or life-context elements surrounding the purchase event. In this study these were marked as the presence (or absence) of: (a) direct buying assistance through word-of-mouth (WOM) advice from relatives or friends and (b) time constraints. In general, it would be reasonable to propose that WOM assistance should increase a sense of purchase wisdom (to buy or not buy) due to the vividness and credibility of WOM on an interpersonal basis (see, e.g.,Grewal et al., 2003). Alternatively, elevated time constraints should cause stress and offer less opportu- nity for deliberation (Mick et al., 2004), which in turn should lead to the consumer perceiving less purchase wisdom. Buying outcomes, as the phrase suggests, covers a wide range of factors, including the socio-psychological and economic conse- quences of the purchase event. Based onfirst readings of the SSO stories, the buying outcomes in this study were assessed in terms of (a) whether or not the consumer got carried away and seemed to have bought more than initially intended and (b) whether or not the consumer spent less than s/he expected to. Overall, we anticipated that buying more than intended may decrease a sense of purchase wisdom, perhaps due to guilt or self-reproach (see, e.g.,Kottler et al., 2004), and spending less than expected should increase perceived practical wisdom because the buyer will feel that s/he was skillful and responsible for this outcome (cf.Schindler, 1998). The codebook was pre-tested and edited to improve its clarity and accuracy of application. Then the second author and an independent rater separately read and coded the SSO entries. Overall, the raters’ agreed on 84% of their codings, with the range of agreements being 70% to 98%. Disagreements were resolved through discussion. The rating scale that informants completed after each narrative to reveal their implicit–theoretical conception of purchase wisdom was analyzed quantitatively as a function of the coded SSO data (as described above) and the other scaled data using hierarchical linear modeling (HLM,Raudenbush and Bryk, 2002). HLM has had limited use in the marketing and consumer researchfield, and, to our knowledge, none in SSO studies or wisdom research. HLM is particularly suited to data such as ours, where the SSO records are nested within participants. That is, the span of 166 individual narratives on purchasing cannot be treated as independent of each other since groups of three or four came from the same informant. Moreover, each narrative record and its codings relate to a different consumer behavior episode putatively associated with a relatively wise or unwise buying event. In best capturing the inherent structure of these data, HLM increases statistical power in the context of having just 48 participants, and it serves to control for extraneous individual factors. The HLM analyses particularly permit an assessment of the statistical significance of each independent variable, and a qualitative comparison of their relative magnitudes for explaining variation in the implicit–theoretical ratings of purchase wisdom. 5. Results Practical wisdom in purchase activities may not seem like a topic that people can readily grasp or report on—perhaps too ethereal for SSO. Yet, our informants were often able to convey contemplative and revelatory insights. For instance, as one informant opined while recording a SSO episode,“Sometimes I cannot tell the wiseness or unwiseness of a decision until just after I buy.”Another example of discernment came from nuances in informants’ realizations that neither being satisfied norfinding good value in a purchased item is a sufficient condition for being a wise consumer. Wise purchases involve knowing that the item ful fills intent and appropriateness, including the awareness and control of expectations and desires, and the infusion of values and goals. Alternatively, unwise purchases often 1054D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 violate such qualities. For example, an informant bought a computer, and had this to say about the separation of wisdom from happiness: Spending $2000 on a brand new one was an unwise consumer behavior action. I did not meet the original goals I set when I started the process of buying a computer. I just had trouble resisting the top of the line technology and I wanted to buy my computer on the spot. This made for an expensive computer and one that did not necessarily meet the expectations I set out to buy. I guess I was just very impatient and wanted the best thing available. It was especially unwise because this was such a large computer purchase and I should have taken more time and effort to get exactly what I wanted. However, ignoring the cost, I still think I’m going to be happy with my decision, even though it was particularly unwise. I just don’t think it was worth the cost. On the whole, our informants readily reported reflective, intuitive, and ethical dimensions of practical wisdom that supersede conven- tional criteria for pleasing or shrewd consumer choices and reveal that people are capable of providing penetrating experiential insights on issues that are less concrete than those typically examined in prior SSO applications. 5.1. Descriptive statistics The frequencies with which the diarists engaged in the sort of purchase event they were describing indicated that 44.8% occur less than once per year, whereas nearly 25% occur several times per month. Hence, some types of purchase events reported were quite frequent, whereas others were less so. It is worth noting that even though some purchases represented specific types that were comparatively less frequent, if not infrequent (e.g., buying a car, computer, or electronic music device), these purchases were not unusual and, taken together, they occur regularly and relatively memorably across daily life. The means and standard deviations (11-point scales) for the rated importance, difficulty, and wisdom of the purchase were, respectively, M= 7.2 (s.d.= 2.61),M= 5.1 (s.d. = 2.87), andM= 6.49 (s.d.= 3.48). A variety of product classes were involved in the reported purchases, with the highest being clothing (21.7%), and then food (18.1%), electronics (15.7%), automotive (10.2%), and a miscellaneous category (20.5%, e.g., art, sports equipment, and home accessories). Bivariate HLM analyses revealed that informants’ wisdom ratings were not related to the sequence of diary records (1st through 4th), the diarist’s gender, how recently the choice occurred, how frequently the reported type of choice occurs, how difficult the choice was, the product class involved, or the purchase channel used (allF’sb1.1,p’sN.30). These initial results suggest that practical purchase wisdom does not systematically inhere in the familiarity, difficulty, product type, or purchase channel being dealt with; rather, as prior wisdom theorists have implied, practical wisdom is more likely to be about the individual and his or her process in a particular purchase event, i.e., it transcends many common and varied aspects of purchase events. Complementing this interpretation, the wisdom ratings were positively associated with the importance the person attached to the purchase (F=13.9,pb.001). This latterfinding mirrors prior literature showing that higher consumer involvement–a combination of personal interest and relevance–tends to stimulate information processing that is more thorough and elaborate (Celsi and Olson, 1988). 5.2. Motivational forces The role of motivations permeated the SSO episodes on practical wisdom. For purchases deemed moderately to highly wise, conscious intent and acute deliberation via information search were widely evident, reinforcing two Aristotelian factors summarized byFowers(2003) . In one relevant case, a male informant bought a $150 MP3 player: I wanted one with a little more storage because then it could hold most of my music and I would not have to change the songs as frequently. I started out doing some research online about various brands and their prices. I discovered that the prices ranged from $100–$250. I was only willing to spend around $150….I started my search at Circuit City…then I checked Wal-Mart…My search continued at Target…and I concluded my search at Best Buy, which had a much larger selection….The SanDisk one-gig player was on sale for $200 and had a $30 mail-in rebate…It had the most storage for the price and I used a Best Buy gift card that reduced the price by another $25. This lowered the total to around my price range….I felt it was wise to purchase at Best Buy because of the lower price and because I could use the gift card. Best Buy also offered a two-year warranty and 30-day return policy, which made me feel better about my decision. Similar SSO wisdom stories of strong intention and thorough search behavior involved the purchase of cameras, clothing, artwork, and a case for a laptop computer, among others. To check for quantitative convergence with these representative qualitative data, we conducted an HLM analysis across the full sample with the two motivational factors coded in the SSO data as si- multaneous predictors of the informants’ implicit–theoretical wisdom ratings. Both factors were positively and significantly related to those ratings: prior intent (b= 3.29,t= 4.5,pb.001) and amount of external information search (b= 1.0,t= 2.7,pb.007). Hence, the qualitative and quantitative analyses of two motivational forces were largely in agreement. But more than this, the coefficients in the HLM suggested that conscious intention may be the larger of these two drivers of wiser purchases. The instantiation of purchase intent elevated wisdom ratings by over three scale points, whereas a change from the lowest to the highest level of external information search in these data raised wisdom ratings by two scale points. 5.3. Processual insights Many informants wrote SSO reports reflecting implicit–theoretical views of purchase wisdom that revealed important processual factors in wisdom that prior psychologists had pointed to. For instance, taking a wide perspective, with consideration of several factors in a decision, was recurrent in purchases deemed especially wise. One Asian female informant was looking to buy a new dress for her boyfriend’s graduation dinner. She was frustrated that the local shops did not have the style of dress she needed. She was nervous that if she did not find something soon, she might have to attend the dinner with a dress from the prior year, which could be a serious embarrassment. She curbed the aggravation and her anxiety, however, and thought ahead to spring break when she would be visiting Los Angeles, where many styles and the latest fashions are available. As she reported: The Hong Kong Student Association’s graduation dinner is held every year and since the HK people circle is pretty small, I wanted to get a new/different dress each year just in case people notice you have the same one for every year…. I’ve been looking for a good dress for a long time; however, this kind of shop is limited in our college town. So I wanted to see if I could get a dress during spring break…. Since my body proportion is different from the majority of people (short torso, long legs, broader shoulders), I wanted to get a tube one instead of one with strips. There aren’t many shops selling dresses in our town, and even if there are, they don’t usually have this specific design I want…. Therefore, I decided to get a dress during the LA trip….We went to Nordstrom department store and they happened to have the design I like: 1055 D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 tube with some beads in the middle. I tried it on and itfit perfectly, but it cost more than $300….I bought the dress after thinking about all the possible consequences….It was a wise decision because considering I’ve been looking for a dress the whole semester, it’s really hard tofind one thatfits me well and that I like. I don’t have to worry about getting the dress anymore. This informant considered and fulfilled several varied aspects of her needs (to avoid embarrassment in wearing a current dress again; her physical shape and requirements; and her situation in a town with few dress shops), and she was willing and able to plan ahead accordingly for a wiser choice. Informants who reported wiser decisions also told SSO stories in which their values and goals were consulted, and then connected to their behavior. These included acts of buying as well as resistance to buying. In the latter case, a female informant told of withholding a purchase of a skirt. While I was on spring break with some friends I noticed someone wearing a skirt that I really liked. I decided that I wanted to look into purchasing it; however, I quickly found out that the local mall does not carry that particular Abercrombie and Fitch (A&F) skirt. Therefore, this led me to looking for the skirt on the Internet on their website….I quickly found the skirt online and also saw that it was $98….I did not really want to spend $98 on a skirt. However, I really like the skirt and was disappointed that it cost so much. I believe that I would have given the purchase a lot more thought if I could have actually seen the skirt and tried it on at the store. There were other reasons why I didn’t want to purchase it over the Internet. When you make clothing purchases over the Internet, you can’t try the clothes on ahead of time. I know I am picky about my clothes and there would be a good chance that I would not be happy with the way the skirtfits. Then I’d have to send the skirt back and I would to have to incur all those shipping costs. These risks and the high price for the skirt made me decide against purchasing it. From my viewpoint, this was a very wise decision. This informant felt a socially-induced impulse to indulge herself with an expensive new skirt. When she could notfind it at a nearby mall, and when she learned the skirt’s price online, she was doubly let down. She viewed the skirt’s price and the practice of buying clothes over the Internet as too precarious in light of how she is exacting about spending money for new clothes. Hence, this informant did not allow a vacation-evoked desire for a specific skirt distract her from consider- ing and applying her values and goals. SSO stories with similar frames were told about buying a laptop computer, replenishing a wardrobe, and canceling a Blockbuster movie pass, among others. Another clothing example shows an additional processual factor at work, namely the influence of taking both short-term and long-term perspectives for a wiser decision. Once the weather got nice, I looked in my closet and realized that I have plenty of spring dresses, but I don’t have very many spring skirts….So I decided to go out and buy some spring skirts….Before I went shopping, I called my mom and asked her if it was ok….She told me that if I spent a lot of money, then I would have to pay for some of it myself. At Old Navy and Gap I found skirts that were on sale, and so were good deals….However, when I got to J. Crew I found a skirt that I really liked, but it was not on sale. In fact, it was $99 for a fairly casual skirt. My friend that I was shopping with thought it was really cute and told me I should buy it. I was a little skeptical because while I loved it, it was pretty expensive. However, I thought about the fact that it was kind of a dressy casual skirt, so I could wear it on a lot of occasions. I could also wear it throughout spring and summer for several months. It also was a really goodfit, so I wasn’t going to grow out of it. It addition,it was a very colorful and bright skirt, which is exactly what I was looking for, and I knew that I didn’t have anything even remotely like it in my closet now. I didn’t have anything the same colors or style. So, in the end I decided to buy it because it was exactly what I was looking for, and I would be able to wear it enough to get my money’s worth. This informant thought hard about the now-and-the-later of wearing this more expensive skirt, and felt much wiser as a result. Other stories sometimes told the opposite theme, where products were quickly purchased without concern about current or future needs, current or future expenses, and so forth. Such cases even included expensive items such as a laptop computer. To complement these qualitative analyses, we conducted a HLM analysis that incorporated the three processual factors noted above. The results confirmed the role of these wisdom theoretical notions, showing that each was positively and significantly related to the informants’ intuitive wisdom ratings as proposed earlier: adopting a wide perspective (b= 1.6,t= 2.8,pb.005); orchestrating values, goals, and behavior (b= 3.19,t= 5.6,pb.001); and taking into account both short- and long-term perspectives (b= 1.3,t= 2.75, pb.007). Moreover, since all three independent variables were binary measured, the coefficients are readily comparable. They show that the effect of orchestrating values, goals, and behaviors on wisdom ratings is twice or more as those for the other two factors. 5.4. Situational forces Situational details formed the backdrop of the SSO storylines as potentially important influences on purchase wisdom. For instance, as revealed in some of the narratives quoted above, there were family members, friends, and salespeople in many cases who interacted with and advised the purchaser. Some of these influences were positive, as when a sales person explained and demonstrated features of digital cameras or a friend remarked on how well a contemplated piece of clothingfit the informant. Others were negative, as when a sales person encouraged a thin female informant to buy dietary supple- ments for weight gain when typically these are used to build muscle in athletes and weightlifters who are burning hundreds of calories in their workouts. Friends often served as helpful recommenders based on their own personal experiences, but also sometimes put undue social pressure on the potential purchaser, as in episodes when friends accompanied the informant on a shopping trip to a retail store (e.g., clothing, electronics). These inconsistent results suggest that word- of-mouth influences on practical wisdom may be more complex and more contingent than our initial proposition suggested. Time constraints also emerged in the storylines of purchase wisdom. For example, time constraints play inherent roles in auction sites (such as ebay) that typically set deadlines for bidding, at brick and mortar retail stores that set closing hours, and on various kinds of trips that have set departures to return home. Under such circum- stances involving three respective SSO episodes, an ebay shopper had to make a last strong bid if he wanted some attractive artwork he saw; another informant entered a store ten minutes before closing and hurriedly bought a scientific calculator he needed for a next-morning exam; and a young woman purchased a fashionable and expensive pink coat she admired during a brief visit to New York City (convinced that nothing like it was available back home). All three informants felt that their purchases were ultimately unwise, and it seemed that time constraints were an impairing factor, in line with a proposition we outlined earlier. Following up on these insights, we coded and simultaneously analyzed these two situational factors, namely, the receipt of word-of- mouth (WOM) advice and the presence of time pressures. The results showed that WOM was non-significant (b= .14,t= .25, p= .80). 1056D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 This result disproved our initial proposition about WOM effects on practical purchase wisdom, but conformed to the individual qualita- tive cases that suggested both positive and negative impacts of social influencers on informants’ expressions of feeling wise or not in their buyer behaviors. On the other hand, time pressures showed a trend of reducing the wisdom ratings, though based on a two-tailed test the effect was marginally statistically significant at best (b = .51,t= 1.5,p= .14). Hence, the qualitative data seemed to vividly portray time constraints as a detriment to practical purchase wisdom, while the quantitative evidence was convergent but weaker. 5.5. Buying outcomes The SSO episodes also regularly dealt with the conclusion of the purchase, which included how much money was spent and how much was bought (e.g., number of products, number of features, etc.). These issues were part of a window–or perhaps, better to say, a mirror looking back–on determining how practically wise the consumer felt he or she had been. As proposed earlier, spending less (more) than expected led fairly consistently to a perception of greater (lesser) practical wisdom. One informant, for instance, bought an airline ticket, and paid a premium for convenience she did not judge, in the end, to have been necessary. I am taking a class in Paris and London this summer and have to buy a plane ticket for the trip. I have to pay for it myself, so I was looking for the best price I couldfind. I wanted to buy a ticket soon because I didn’t want the price to go up. I also had to buy a multi-destination ticket which made the ticket more expensive than a regular round-trip ticket would be. But my dilemma was that if I wanted to be on a non-stopflight, including the one that my professor would be on, the price was about $500 more than if I tookflights with layovers….I called my mom and she preferred that I buy the more expensive ticket so she wouldn’t have to worry about me making myflights during layovers and being able tofind my way around Paris by myself….After all of this [information search], I had the choice of tickets that ranged from $500 to $1000. I ended up buying the more expensive ticket that had me going on the non-stop Deltaflight to Paris that my professor was on, and coming back on a non-stopflight with United. The ticket was about $980….[But] even though I got added convenience, the decision was an unwise one….Considering I will need to pay for housing this summer wherever I have an internship, and the fact that I will soon be graduating and be on my own, it would make sense that I should save money where I can…I think paying extra for convenience isfine in most cases, but $500 in this case was probably unwise. This story and others show how purchase prices play a crucial role in practical wisdom, especially when the consumer has a prior reference-price range in mind and the purchase stays within or goes beyond it. Obtaining more than initially intended also informs the consumer about his or her practical wisdom. This outcome is often provoked or exacerbated by promotional deals. When consumers are drawn into a promotion that leads to getting more than intended, it appears that an ethical issue of materialism arises that triggers regret, if not guilt. One related SSO account, for instance, was tinged with disappointment: When I was at the mall on the weekend, there was a sale in one of my favorite stores. Even though the prices were still not cheap, I tried on and bought a lot of clothes just because they were on sale and I ended up paying a lot of money.…I have had experiences in similar situations and each time I perform such an unwise behavior, and I know that it should be the last time and I shouldn’t do it again because I feel bad. I feel bad for variousreasons: (1) spending money unnecessarily, on things I don’t need; (2) I have too many clothes; (3) I don’t have any room for new clothes in my closet. A follow-up HLM analysis examined these same immediate after- effects as they might influence the wisdom ratings. The results showed that spending less money than intended was positively related (b= 2.17,t= 5.14,pb.001) and acquiring more products/ features than intended was negatively related (b= 2.10,t= 3.08, pb.002) to practical purchase wisdom. Their impacts appeared about equal. Thus, the qualitative and quantitative results converged to support the propositions that when the consumer spent less or acquired more than originally intended, he or she felt, respectively, wiser or less wise overall. 6. Discussion In this article we introduced the introspection technique of Systematic Self-Observation (SSO) to marketing and consumer re- search, comparing and contrasting it to other introspection approaches. We also demonstrated how SSO can be successfully applied and extended through our specific inquiry on consumer purchase decisions. The results have implications for the SSO method as well as consumer behavior and wisdom theory. We showed how SSO facilitates the collection of numerous introspective narratives about everyday consumer behaviors and then permits triangulation across narratives and across qualitative and quantitative analyses. We extended the application of SSO by illustrating how the use of specific open-ended prompts, several rating scales, and then hierarchical linear modeling (HLM) can increase the benefits of SSO for building and testing theories in social science. To our knowledge, this is thefirst time that HLM has been applied in an SSO study. Also, whereas SSO has been applied in the past to highly singular subjects such as telling lies or giving compliments, our study has shown that SSO can also be successfully utilized for more abstract concepts such as practical wisdom, provided that informants are given appropriate training and incentives. Our study collected 166 narratives about consumers’ subjective conceptions and experiences of practical wisdom in purchase scenarios. Across multiple storylines, themes related to concrete purchase intent, intensive information search, wide perspectives, time constraints, and overbuying due to promotional deals, for instance, were found to be central contributors of what it meant for informants to feel more or less wise in their buying behaviors. The bi-variate HLM analyses showed that consumers’ conceptions of purchase wisdom were unrelated to the difficulty or familiarity of the choice situation, the product class, or the purchase channel, but highly related to the importance of the purchase. Hence, as some theorists have previously suggested, but not thoroughlyfleshed out with empirical data, wisdom is a rather transcendent yet personal, context-specific phenomenon. The multivariate HLM analyses confirmed several of our propositions about practical wisdom, while also augmenting the qualitative findings, by showing how motivational factors (intent and information search), processual factors (wide perspective; short- and long-term views; and linking values, goals, and behavior), and buying outcomes (spending or buying more than intended) predicted consumers’ intuitive ratings of purchase wisdom in their varied narratives. The use of HLM in this SSO project revealed insights of triangulation and theoretical refinement that would otherwise have gone undetected. These included (a) tests for statistical significance, to provide additional trustworthiness for the qualitative interpretations, and (b) the ability to compare the magnitude of coeffi cients in the HLMs to provide new theoretical inroads on which aspects of purchase events may have more impact on consumers’ own judgments of practical purchase wisdom. 1057 D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 Taken together, the results help to elucidate and expand upon prior research on improving consumer decision quality.Mann (1972), for example, demonstrated a balance-sheet technique for inducing high school students to consider and seek out a wider range of alternatives in a college-selection task. Subsequently he found that the students second-guessed their choice less. A valuable contribution of our project is that the central act of forethought in purchase wisdom involves not only considering a wider range of options and increased information search, but is also predicated on strong prior intent. In fact, analysis of the SSO data suggested for thefirst time that prior intent may elevate a sense of wisdom more than information search per se. In other decision making literature,Huber et al. (1997)developed a conceptual review delineating how consumers are poor at predicting their preferences. The authors worked backwards from those insights to suggest strategies that could improve satisfaction, including thinking more in advance about one’s values. A contribu- tion of our results for consumer behavior has been in showing that Huber et al.’s (1997)hypothesis is correct. Moreover, while the consideration of values is important, we found in addition that their orchestration with relevant goals and behaviors is crucial to higher decision quality gained through practical wisdom. Ourfindings imply that values must be interwoven with the consumer’s goals in a given choice context, and that these goals must be further tied to the specific behavior undertaken in order to evoke a wiser choice. A breakdown in that chain of linkages will likely undermine the purchase wisdom. As a contribution to wisdom theory, the HLM analysis of the SSO data showed that the integration of values, goals, and behavior had a notably stronger relation to the wisdom ratings than either the adoption of a wider perspective or the taking of short- and long-term horizons into account. To our knowledge, this is thefirst time that processual factors from wisdom literature have been simultaneously and quantitatively analyzed, suggesting which factor might be more consequential to implicit–theoretical views of wisdom. This result needs to be replicated and extended by incorporating additional processual wisdom factors, such as humility about knowledge deficits, asking difficult questions, and drawing on experience from prior related mistakes (e.g.,Baltes and Staudinger, 2000; Sternberg, 2003). 7. Limitations and future research Like any study, ours had limitations that require recognition. First, it focused only on purchasing, and overlooked a wide gamut of other consumer behaviors (e.g., product (mis)use and disposing). It also used a convenience sample of young adults whose purchases andfinancial means are narrower in range as compared to older adults who, for example, are buying and furnishing homes, dealing with child-rearing expenses, and so on. On a theory level there seems to be no sound reason as to why conceptions of purchase wisdom would be much different among an older, more represen- tative sample–issues such as concrete intent or linking values, goals, and behavior should also apply–but this is an empirical question that future research could address, for possible refinements of our results. Another limitation was the use of a single rating scale to capture informants’ implicit–theoretical views of wisdom, without including other scales of decision quality, such as ineffective/effective or dumb/smart. Consequently, we cannot say for certain that infor- mants wrote about and rated wisdom in a manner that differentiated it in all cases from other decision quality concepts. We trusted our informants to understand the instructions and to strive to report what they perceived as unwise or wise consumer behaviors. The fact that their narratives contained components of elaborated theories of wisdom, of which they were unaware, provides some evidence thattheir implicit notions of purchase wisdom included more than just a distinction between what is effective versus ineffective purchases, for instance. Future research could improve on ourfindings by including comparative measures to establish discriminant validity for the concept and assessment of practical wisdom. Economists and decision researchers have largely ignored the moral aspects of consumer choice, and together they have also steered away from introspection as a research technique, despite often relying on analyses of their own behaviors as springboards to new research questions or theoretical claims. Hence, practical wisdom and Systematic Self-Observation seem to each have intriguing advantages for future economic and consumer research. Topics can include studying consumer’s awareness and coping strategies for well-known decision biases such as time-inconsistent preferences and overconfidence (seeThaler and Sunstein’s, 2008 review of these biases). Another important topic for future research, and well-suited for introspection, is word-of-mouth recommenda- tions (WOM) about products and brands. Studying WOM could benefit from combining SSO with Interactive Introspection in which a group of friends who share WOM advice could record their ongoing related experiences. Insights could include why, when, with whom, and how WOM is experienced, particularly in relation to giving or withholding WOM, receiving or rejecting WOM, and so forth. In sum, introspection is a historically rich research paradigm that has several different forms waiting to be more fully mined by business researchers across disciplines. Acknowledgments The authors thank Brittany Rhoney, Wade Reishman, Miji Lee, and Eric Turkheimer for assistance in data collection, coding, and analysis, as well as helpful comments from Richard Lutz, Ajay Sidhu, and Mary Bowen Cates on a prior draft. The authors also appreciate research grant support from the Marketing Science Institute and the McIntire School of Commerce. Appendix A. Content analysis codes in the SSO narratives for predicting informant’s implicit-theoretical ratings of purchase wisdom Motivational factors: •Was there definite prior intent or goals to buy? (No/Not apparently or Yes) •How many different sources did the consumer seek relevant information from prior to completing the buying behavior? (catalogs, websites, stores, package, etc.). The categories were: low [0–2], medium [3–4], and high [N4]. Processual factors: •Was the buying behavior engaged with a wide perspective in mind? That is, did the consumer consider several factors, issues, etc. relevant to the purchase? (No/Not apparently or Yes) •Did the consumer synthesize or orchestrate his or her values and goals with his or her buying behavior? (No/Not apparently or Yes) •Did the consumer take into consideration both short-term and long- term goals and consequences of his or her behavior? (No/Not apparently or Yes) Situational factors: •Did another person (other than a marketing or company agent) give specific advice regarding what to buy, how much to buy, etc. before the conclusion of the buying event? (No/Not apparently or Yes) •What was the degree of time pressures on the consumer for making the buying decision? (personal deadline, expiration of promotional deal, end of sale, etc.) (coded as low, medium, or high) 1058D.G. Mick et al. / Journal of Business Research 65 (2012) 1051–1059 Outcome factors: •Did the consumer acquire more products, more features, or anything else beyond what he or she initially intended or wanted? (No/Not apparently, Yes) •Did the consumer ultimately spend less than he or she intended or expected to? (No/Not apparently or Yes) References Assmann A. Wholesome knowledge: concepts of wisdom in a historical and cross- cultural perspective. In: Featherman DL, Lerner RM, Perlmutter M, editors. Life- span development and behavior. Hillsdale, NJ: Erlbaum; 1994. p. 187–224. Baltes PB, Smith J. The fascination of wisdom: its nature, ontogeny, and function. Perspec Psychol Sci 2008;3(1):56–64. Baltes PB, Staudinger UM. 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Social Marketing Plan based on wisdom literature review for increasing practical wisdom and behaviour change in POSITIVE COPING BEHAVIOUR, To summarise the 5 journal articles provided on LMS. Then cho
MKT3SEM SOCIAL MARKETING – Assessment Task 2 (Individual) Assessment Task 2: Individual Social Marketing Plan for POSI TIVE COPING BEHAVIOUR TEMPLATE Word Length: 1 ,500 Words – excluding word count in the reference list Short Task Description: Social Marketing Plan based on wisdom literature review for increasing practical wisdom and behaviour change in POSITIVE CO PING BEHAVIOUR Coping has been d efined as thoughts and behavio urs that people use to manage the internal and external demands of situations that are appraised as stressful (Lazarus & Folkman, 1984) . Positive coping are thoughts and behaviours that enhance well -being e.g. reframi ng to see some positives , using humour or song , volunteering to help others . Students choose a specific social marketing problem of interest to them in the context of the current health challenge (but not hand washing or social distancing) Social Marketing Problem OPTION (Internal choice of social marketing problem – positive coping behaviour ) 1. Increasing Social Cohesion and Kindness / Helpin g Behaviours – e.g. Look after neighbours and keep up friendships on line – We ’re all in this toget her OR 2. Enhancing Core Values and Behaviours (Australian / Un -Australian Behaviours) – e.g. Australians have faced many challenges – we are strong and re silien t OR 3. Increase planned buying ( Decreas e hoarding ) – e.g. There ’s enough to go around if we share then follow the Template as below La Trobe University Cover Sheet (with student signature) – attached to submission Title Page: professional title page Table of Contents *: with suggested word length for each section 1. Wisdom – Supporting Literature and Knowledge Gap (Approximately 350 words) 2. Social Marketing Problem (Increase Positive Coping Behaviour – OPTION please specify ) (Approximately 50 words) 3. Situation Analysis, Stakeholders and Partner s, Upstream Policy Issues (Approximately 300 words) 4. Social Marketing Theory (Approximately 100 words) 5. Segmentation & Targeting (Approximately 200 words) 6. The Marketing Mix (4Ps) and People & Partnerships (Approximately 300 words) 7. Implementation and Evaluation (Approximately 200 words) 8. Reference List – words in reference list do not count towards overall word count * Please note that there is no Executive Summary or Introduction or Conclusion needed for this plan. * Word count = 1 ,500 words (in sections 1 – 7 of Table of Contents) (can be plus or minus 10%) * Should be written in conjunction with use of the MKT3SEM Lit & Plan Rubric

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