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Intellectual humility (IH) remains a relatively novel concept, though past research indicates a relationship to open-mindedness, lower propensity towards political bias and amenability to engage with opposing viewpoints. Intellectual humility has shown mixed effects on foreign language learning (Moskowitz & Dewaele [2020]. The role of intellectual humility in foreign language enjoyment and foreign language classroom anxiety. Eurasian Journal of Applied Linguistics, 6, 521–541.), though it has not been explored in relation to language attitudes. The current study investigates connections between IH and language attitudes among Hebrew L1 speakers. Treating multilingualism and Arabic as separate variables, a Hebrew survey was administered, adapted from the Comprehensive Intellectual Humility Scale (CIHS) (Krumrei-Mancuso & Rouse [2016]. The development and validation of the comprehensive intellectual humility scale. Journal of Personality Assessment, 98(2), 209–221.) and a questionnaire on multilingualism (Tannenbaum et al. [2020]. Toward a new multilingual educational policy in Israel: Attitudes and perceptions of teachers and students. The Modern Language Journal, 104(3), 581–600.). Statistical analyses found that openness to revising one's viewpoints predicted attitudes towards multilingualism, and respect for others' viewpoints predicted attitudes towards Arabic. Qualitative data explored the charged topic of the status of Arabic in Israel, finding that responses contained themes of intellectual humility such as prosociality and respect for others' viewpoints, lending support to the quantitative findings. [ABSTRACT FROM AUTHOR]

AbstractIt is critical for social service providers to understand the detrimental effects of racism and discrimination on the well-being of immigrants, emphasizing the complex interplay between cultural factors and racial stratification. Using a culturally humble approach to engagement there are four key cultural elements—familismo, marianismo, machismo, and spiritualismo—that are central to the gender identities of Latina immigrants. This conceptual review synthesizes existing research studies and theoretical models to provide an integrated, culturally responsive framework that helps professionals better understand and address the well-being of Latina immigrants in the United States. The intersectional complexities of race, ethnicity, culture, gender, and immigration in the therapeutic space provides for the tailoring of interventions to the unique needs of Latina immigrants. The meta synthesis reveals how cultural factors such as familismo, marianismo, machismo, and spiritualismo interact with racial stratification, exacerbating the challenges faced by Latina immigrants. The key takeaway of this dialogic is the necessity of integrating cultural humility and intersectional understanding to improve service delivery and support for Latina immigrants, highlighting its importance and implications for social service practices. [ABSTRACT FROM AUTHOR]

To center the experiences of twenty Salvadoran women from the Washington, D.C. metro area, I use intersectionality as a conceptual framework. Starting from the vantage point of intersecting identities, these women build on gender and immigrant experiences to remain "fearless fighters" and "leave footprints" with their activism. However, sexism and racism press on their feelings of empowerment and force them to employ resistance strategies to sustain a commitment to immigrant rights. This article adopts an intersectional lens–to make sense of the opportunities and oppression that simultaneously render Salvadoran identities salient–while speaking to social movement scholarship addressing immigrant women's activism. [ABSTRACT FROM AUTHOR]

With the increasing internationalization of emerging market multinational corporations (EMNCs) especially from the BRICS counties (Brazil, Russia, India, China, and South-Africa), the interactions between expatriates from these countries and the 'new' host country nationals (i.e. the U.S. American HCNs) is becoming a common organizational phenomenon. To better understand these interactions, in this study, we used two unique sources of data to examine the impact of HCNs willingness to offer support to expatriates. In Study 1, we used scenario-based experimental design with 571 HCNs from the US and examined their willingness to offer support to expatriates from the BRICS countries. In Study 2, 499 expatriates from the BRICS countries working in the US shared their actual experience with HCNs. Results from the two studies confirmed that expatriate humility was strongly associated with HCNs' willingness to offer social-emotional and instrumental support to expatriates. More specifically, we found that perceived trustworthiness and values similarity acted as the mediating mechanisms. Type of job (financial industry versus educational sector) had no impact on HCNs willingness to offer support, while expatriate country of origin was likely to impact HCN support in the experiment but was shown to have no impact in the actual expatriate experience. We discuss theoretical and practical implications and suggest future research directions. [ABSTRACT FROM AUTHOR]

Servant Research is a new term to describe a framework, grounded in social responsibility and humanistic principles, that is designed to improve the lives of people and communities. Servant Research uses various methodologies to address individual or societal problems, inequities, or needs. The term Servant Research, as well as Research Humility, allows counselors to label and define the meaningful work they do and allows conversations about strategies to conduct and support this work. [ABSTRACT FROM AUTHOR]

AbstractIn this article, we provide Christian higher education administrators and faculty with an emerging conceptual model for the development of global kingdom citizens. Cultivating global kingdom citizens requires intentionality in both the curricular and co-curricular realms of Christian higher education, utilizing a holistic intercultural competence development framework as a heuristic. While some institutions may be focused on developing the intercultural competence (IC) of their constituents, others have rejected that term in favor of a more biblical-sounding term—cultural humility (CH). Still others, following the frameworks of a popular Christian businessperson, have preferred to employ the construct of cultural intelligence (CQ). In comparing the philosophical underpinnings and components of these three widely used intercultural competence frameworks, we posit that the cultivation of global kingdom citizens can best be achieved by combining current models into a holistic model entitled Global Kingdom Citizenship (GKC). We likewise propose that this holistic approach is better aligned with the spiritual objectives of Christian higher education, as it appropriately addresses the development of intercultural knowledge, skills, and attitudes for today’s students. [ABSTRACT FROM AUTHOR]

This paper examines the relationship between the concepts of humility and competition in Confucianism and Daoism, and discusses their relevance to contemporary education. It argues that while both philosophical traditions value humility and caution against excessive competition, they do not outrightly reject competition; instead, they advocate for a harmonious balance between humility and competition through yielding (rang) and showing reverence (gong) or acting through non-action (wei-wu-wei) to resolve conflicts and promote healthy competition. The insights gleaned from this exploration carry significant implications for the moral development and mental well-being of students, particularly in the context of high-stakes testing cultures in China and other countries. They also offer valuable support in nurturing students' qualities such as openness to learning, humble leadership, and appreciation of diversity and multiculturalism essential for success in a diverse and interconnected world. [ABSTRACT FROM AUTHOR]

Many assume that if citizens were more inclined to moralize the values of evidence-based and logical thinking, they would be less likely to share politically hostile, conspiratorial, and false claims on social media. In contrast, on the basis of theories of status seeking and persuasion, we argue that moralization of rationality may actually stimulate the spread of hostile partisan news online, including fabricated claims. Across three large surveys (N = 4800) run on U.S. respondents (one exploratory and two pre-registered), we provide empirical evidence for this prediction and demonstrate that the moralization of rationality can be a form of moral grandstanding by status seekers inclined to spread hostile (mis)information to reach partisan goals. In contrast to such grandstanding with respect to rationality, our studies find robust evidence that intellectual humility – that is, the awareness that intuitions are fallible and that trusting others is often desirable – may protect people from both sharing and believing hostile and false political news online. [ABSTRACT FROM AUTHOR]

Washington is one of nine states that requires teaching about Indigenous peoples in public schools. The framework of cultural humility was used to investigate preservice teachers' knowledge and views about Indigenous culture. Eleven elementary preservice teachers were interviewed during their last year in a teacher preparation program. Interviews were conducted to uncover preservice teachers' prior experiences, current understanding, and approaches to teaching Indigenous culture in their future classrooms. Results show the challenges associated with operationalizing cultural humility and highlight the need to adapt the framework specifically to preservice teachers. One defining commonality of preservice teachers who displayed cultural humility was inquiring mindsets that lead to supportive and meaningful relationships that foster understanding of Indigenous culture. [ABSTRACT FROM AUTHOR]

This article recounts the author's personal experience of supporting friends who were evacuated from their community in Kibbutz "Reim" following a traumatic event. The author emphasizes the importance of empathy and clinical humility in providing effective support to those affected by trauma. They describe their experiences of working with different groups and individuals, offering emotional support and normalization of feelings. The author also highlights the significance of togetherness, support, and the presence of animals in helping people during and after the event. They reflect on the role of self-psychology in shaping their response and emphasize the importance of a human presence that is willing to understand and be present for others. [Extracted from the article]

The October 7, 2023 terrorist attacks on Israel, subsequent war and resultant humanitarian crisis remind all of the destructive potential we humans share. In this introduction to articles written by six Israeli psychoanalysts and candidates, we highlight the ways that their grounding in Psychoanalytic Self Psychology informed their work and supported the survivors' efforts to restore their sense of connection to an empathic community. [ABSTRACT FROM AUTHOR]

According to the humility-helping hypothesis, the question of whether humility affects altruistic behavior has received extensive attention. However, researchers have not established many links between humility and international altruism. The study explored humility as a stable personality trait and assessed whether it encouraged international altruism. It also examined the underlying mechanism between the foregoing relationship. We recruited 940 college students aged 18–23 to participate in an anonymous online survey and obtained 929 data points. The results showed that humility has a direct impact on international altruism. They largely supported the theoretical framework of the humility-helping hypothesis on the inter-group level. We also addressed the mediating effect that identification with all humanity had in the relationship between humility and international altruism. The findings showed that two forms of empathy (empathy and group empathy) have a moderating effect, indicating that different forms of empathy should be more emphasized in different social situations. Taken together, the results show that developing people's humility and helping them to identify with all humanity are key to promoting inter-group altruism, especially for those who can empathize with other people or groups. [ABSTRACT FROM AUTHOR]

Leisure has the potential to contribute to processes of colonization and decolonization. In this paper, we propose using trauma-informed practice as part of a decolonizing process in leisure service provision. While trauma-informed practice continues to have it critiques and limitations from a decolonizing perspective, its recognition of the widespread impact of trauma, the role colonization plays in this trauma, and the value it places on safety, trust, empowerment, collaboration, and practitioner humility and responsiveness may provide leisure professional guidance in decolonizing their practice. This paper presents a project involving Indigenous women, which incorporated aspects of TIP into the facilitation of an arts-based leisure workshop. Using poetic-representation—a method purposefully used to evoke and awaken emotions, the paper highlights experiences of challenge, discovery and release, and collective responsibility. Implications emphasize engaging in a conscious and deliberate process that incorporates arts-based leisure, aims to address colonization (e.g., trauma and oppressive systemic structures), and works towards social justice. [ABSTRACT FROM AUTHOR]

This paper based on the opening address for the 2023–2024 School Psychology Futures Conference, reflects on contemporary inequities in school psychology practice, research, and graduate education. Challenges as the profession reckons with its oppressive past are highlighted. Drawing on concepts from liberation psychology, critical school psychology, and the psychology of radical healing, the author presents a vision for school psychology's reimagined future with steps that can be executed across all levels (e.g., practice, research, graduate education, advocacy and leadership). In order to imagine a new future for school psychology, we must not repeat the mistakes of our past and instead demonstrate cultural humility, center marginalized communities, and embrace anti-oppressive and liberatory approaches. This will allow school psychology to meet its potential and become a profession that effectively serves ALL children and youth. Impact Statement The 2023–2024 School Psychology Futures Conference had an intentional focus on examining school psychology from a social justice lens. This article critically examines contemporary and historical inequities in school psychology to identify mistakes of the past and applies concepts from liberation psychology, critical school psychology, and the psychology of radical healing to describe a more just future for the profession. [ABSTRACT FROM AUTHOR]

Individuals who possess the virtue of epistemic autonomy rely upon themselves in their reasoning, judgment and decision making in virtuous ways. Philosophers working on intellectual virtue agree that if the pursuit of epistemic autonomy is not tempered by other virtues such as intellectual humility, it can lead to vices such as extreme intellectual individualism. Virtue theorists have made a number of empirical claims about the consequences of possessing this vice – e.g. that it will lead to significantly fewer epistemic goods and a greater number of faulty beliefs. This paper reports the results of two pilot studies and initial results from a larger series of studies that attempt to shed light on some of the intellectual pitfalls of pursuing unrestricted epistemic autonomy. The studies provide empirical support for the philosophical claim that epistemic autonomy and intellectual humility are mutually supporting virtues by showing that epistemic autonomy without intellectual humility leads to increased belief in misinformation, conspiracy theories and pseudoscience and decreased trust in scientific experts. They also reveal important contours of the complex and often delicate relationship between the virtue of epistemic autonomy and its more vicious cousin, strong intellectual individualism. [ABSTRACT FROM AUTHOR]

Recently, more attention has been paid to the nature and value of the intellectual virtue of epistemic autonomy. One underexplored issue concerns how epistemic autonomy is related to other intellectual virtues. Plausibly, epistemic autonomy is closely related to a number of intellectual virtues like curiosity, inquisitiveness, intellectual perseverance and intellectual courage to name just a few. Here, however, I will examine the relation between epistemic autonomy and intellectual humility. I will argue that epistemic autonomy and intellectual humility bear an interesting relationship to one another in that they are interconnected and mutually supporting intellectual virtues. In Sections 2 and 3 I will provide a brief overview of the predominant accounts of intellectual humility (Section 2) and epistemic autonomy (Section 3) in the literature. With an understanding of these intellectual virtues in hand, we will examine their relationship of mutual support in Section 4. Section 5 will explore a challenge to this relationship coming from the epistemology of disagreement, and Section 6 concludes. [ABSTRACT FROM AUTHOR]

Is intellectual humility (IH) related to more accuracy and less overconfidence in decision-making contexts? Here we sought to answer this question and clarify ambiguities in the literature by examining the relations among IH, critical thinking, and overconfidence measures. We assessed these relations in both online community and college participants. Overall, IH tended to be related to more accuracy on a range of critical thinking measures and to less overestimation and overclaiming. We also found some evidence for a Dunning-Kruger effect (i.e. those scoring the lowest on IH significantly overestimated their performance). Results tended to be significantly stronger in the online community participants than in the college participants, and the Dunning-Kruger effect was not present in the college sample. Overall, the current findings invite questions about how IH contributes to more accuracy and less overconfidence and whether IH can be leveraged to bolster critical thinking. [ABSTRACT FROM AUTHOR]

Virtual agents (VAs) used by retailers for online contacts with customers are becoming increasingly common. So far, however, many of them display relatively poor performance in conversations with users – and this is expected to continue for still some time. The present study examines one aspect of conversations between VAs and humans, namely what happens when a VA openly discloses its knowledge gaps versus when it makes attempt to conceal them in a setting in which it cannot answer user questions. A between-subjects experiment with a manipulated VA, and with perceived service quality as the main dependent variable, shows that a display of a high level of ability to answer user questions boosts perceived service quality. The study also offers explanations of this outcome in terms of mediating variables (perceived VA competence, openness to disclose own knowledge limits, usefulness, and learning-related benefits). [ABSTRACT FROM AUTHOR]

Social workers on interprofessional teams help highlight the mental health aspects of wellness and alert teams to potential social barriers to care. Social work students have been valued in new interprofessional education (IPE) initiatives across the United States; however, researchers have shown that social work practitioners often feel outside of and not valued by interprofessional teams. Social work student reflections were analyzed as research data to explore experiences on student IPE teams. This was an inductive, qualitative study informed by literary analysis methods, reading for power dynamics and implicit bias. This analysis uncovered social work students holding on to stereotypes of other professions as well as detrimental stereotypes of their own profession. Displays of respect for social work and early opportunities for successful advocacy allowed social work students to feel confident in their role and encouraged participation. This study considers how social work participation can be encouraged on interprofessional student teams. [ABSTRACT FROM AUTHOR]

There's something paradoxical with a person saying 'I am humble'; it doesn't seem so humble to self-attribute humility in general, and intellectual humility in particular. In light of the recent interest in educating for intellectual virtues, this paradox has interesting implications to educating for intellectual humility. In particular, one might wonder how a teacher can be a model of intellectual humility to her students. If a teacher says something like 'Here's me being an exemplar of intellectual humility', the paradox above takes on a pedagogical angle. In this paper, I analyze the paradoxes in self-attributing and learning intellectual humility using three different accounts of this virtue, before proceeding to untangle what could be called the 'Modeling Paradox' of teaching intellectual humility and figure out whether this virtue can be non-problematically demonstrated to one's students. [ABSTRACT FROM AUTHOR]

Leonor de Lencastre was the wife of King João II of Portugal and the sister of his successor, Manuel I. Both she and her mother Beatriz participated in high politics and the government of the realm, administered vast territories, and managed considerable fortunes. They also founded convents of Poor Clares –one of Colettines, the other of Observants of the First Rule– where they chose to be buried in graves dug into the ground covered by stone slabs over which the nuns passed in their daily tasks as a sign of humility. In this article, I analyse the demanding religious practice and pious works of Leonor and Beatriz which inspired other women of their entourage, including Leonor's sister Isabel and Justa Rodrigues. The exemplary dedication of Leonor and Beatriz led these other women to found female religious houses or join those founded by them, and to lead austere lives that contrasted with their privileged social origins. This demanding practice was not shared by all, however, and I also analyse the case of Isabel de Sousa, another noblewoman of Beatriz's household, who opted for a different way to be commemorated and attain salvation. [ABSTRACT FROM AUTHOR]

We advance prior work on humility by proposing the trust signaling hypothesis of humility. Five preregistered experiments (N = 3,302), examined whether humble leaders humility would elicit more favorable ratings, greater trust, and generate behavioral intentions toward making financial contributions. Experiment 1 (n = 864) revealed that humble leaders elicited more favorable ratings and intentions to make financial contributions, even when leader competence was low. These interactive effects were mediated by perceived trustworthiness. Experiment 2 (n = 807) replicated these effects and compared for-profit and nonprofit organizations. Experiment 3 (n = 823) clarified these effects and compared domestic and international organizations. Experiment 4 (n = 375), replicated these effects using a more direct leader description. Experiment 5 (n = 433) revealed a boundary condition, wherein likable leaders were viewed as or more favorably than humble leaders. We discuss the central role of trust and the financial appeal of humble leaders. [ABSTRACT FROM AUTHOR]

In this precis of The Mismeasure of the Self I summarise and motivate the attitudinal framework adopted in the book. I defend an account of intellectual humility as a virtue of self-evaluation based on attitudes to the self motivated by the need for knowledge. I provide brief descriptions of some intellectual vices of inferiority and superiority and explain that they are underpinned by attitudes serving either ego-defensive or social adjustive functions. Finally, I detail some of the harms caused by these vices, defend the view that people are responsible for them, and describe an intervention designed to ameliorate vice. [ABSTRACT FROM AUTHOR]

In this response I address criticisms raised by Ashton, Battaly, McGlynn and Simion that my account of intellectual humility (hereafter, IH), and of the vices opposed to it, is too internalistic, is insufficiently social and structural, and finally that my proposal for ameliorating vice might be not efficacious. [ABSTRACT FROM AUTHOR]

This article evaluates Alessandra Tanesini's analyses of the intellectual virtues and vices of self-assessment, as characterized in her book The Mismeasure of the Self (2021). Section 1 explains Tanesini's rich accounts of the virtues of intellectual humility and pride. Contra Tanesini, section 2 suggests an alternative account according to which the intellectual virtues of humility and pride require reliability about one's limitations and strengths. This is an externalist version of the limitations-owning analysis, which takes the virtues of intellectual humility and pride to consist in (roughly): dispositions to appropriately attend to and own one's limitations and strengths (Whitcomb et al. 2017). I also explore whether the intellectual vices of self-assessment require unreliability about one's limitations and strengths. In so doing, I raise a question about Tanesini's analysis of self-abasement. [ABSTRACT FROM AUTHOR]

The urgent need for solutions to critical environmental challenges is well attested, but often environmental problems are understood as fundamentally collective action problems. However, to solve these problems, there is also a need to change individual behavior. Hence, there is a pressing need to inculcate in individuals the environmental virtues – virtues of character that relate to our environmental place in the world. We propose a way of meeting this need, by the judicious, safe, and controlled administration of "classic" psychedelic drugs as a form of moral bio-enhancement. Recent evidence shows that psychedelics can be given safely in controlled environments, and can induce vivid experiences of unity and connectedness. These experiences, in turn, can durably increase feelings of nature-relatedness and pro-environmental behaviors. Therefore, we argue that responsible psychedelic use can reliably catalyze the development of a key environmental virtue known as living in place. This is a "master environmental virtue" that subsumes the qualities of respect for nature, proper humility, and aesthetic wonder and awe. Our account advances the environmental virtues debate by introducing a relevant practical proposal, and advances the psychedelic moral enhancement debate by providing a much-needed conceptual framework. [ABSTRACT FROM AUTHOR]

This qualitative case study explored the experiences of a digital technology (DT) coach over the duration of a school year, as she forged her role and sought to support elementary teachers' abilities to integrate technology in instruction across the curriculum. In a school district in Ontario, Canada, the DT coach engaged teachers in individualised, face-to-face, classroom-based coaching and facilitated small group professional learning meetings. This study sought to understand how a DT coach navigates her role, with attention to the factors that affected her ability to support teachers. Multiple data sources were collected including observational field notes from group meetings and classroom-based coaching sessions with teacher participants, as well as individual interviews with the coach and a convenience sampling of teacher participants. Analyses of these data derived six interconnected themes: flexibility and responsiveness, authenticity and humility, growth mindset, relationships, engagement, and resourcefulness in overcoming constraints. Implications include the need to further examine the characteristics of effective DT coaches, with particular attention to their flexibility, humility, and learning orientations. Additionally, this study revealed the need for further research exploring the professional learning of DT coaches and continued exploration of factors that affect the efficacy of DT coaching. [ABSTRACT FROM AUTHOR]

Every school counselor must be fully prepared to build homeplace and Black Joy in K-12 education. For white school counselors, this requires an ongoing personal and professional commitment to cultural humility and racial identity development. Affinity groups can be an opportunity for white school counselors to develop cultural humility, racial identity, and prepare to thoughtfully engage in antiracist action with their larger school communities. In this article, we use our experience in facilitating and researching affinity groups for school counselors to provide recommendations for implementation. [ABSTRACT FROM AUTHOR]

The supervision rupture literature has emphasized supervisor rupturing behavior and reparative actions. But supervisees engage in rupturing actions, too. How might their rupturing behavior impact the supervisor/supervisory relationship? And what do supervisors do about supervisee ruptures in order to move forward? I subsequently (re)consider the rupture literature, recognizing supervisee ruptures as a minimally considered supervision reality, foregrounding the supervisee as a potential rupturing party, and providing supervisee rupture examples. I examine how supervisee ruptures can evoke supervisor confrontation and withdrawal rupture reactions and identify supervisor rupture-resolution strategies that can serve as relational corrective. [ABSTRACT FROM AUTHOR]

This article identifies some of the key challenges hindering effective social work education and practice in African nations. These problems include an orientation that is remedial or curative, involvement of non-social work graduates in social work posts, lack of a regulating or coordinating body, and an overall dependency on extrapolated curricula and Western methods among others. Most African nations although with huge wealth are wallowing in abject poverty resulting in various social maladies such as kidnapping, child abuse, substance misuse, corruption, lack of organised social welfare institutions, unsustainable development, human trafficking, unemployment, lack of leadership and social injustice, as resultant effects of exploitative colonialists and/or imperialists. These call for holistic practice interventions to solve these social ills. This paper strongly advocates that social work in the African continent should be given legal backing to ensure professional social work education and practice. The social work education curriculum should be developed to reflect African social contexts and its approaches to social work practice and not just be restricted to Western approaches alone. On this premise, this paper proposes 'cultural humility' and 'transaction between individuals and environment (TIE)' frameworks that would enhance social work education and practice in Africa. [ABSTRACT FROM AUTHOR]

Argumentation, the justification of claims with reasons and/or evidence, has emerged as a significant goal in science education in recent years. Yet, there is limited understanding of secondary students' arguments and particularly their use of warrants in interdisciplinary contexts such as science and religious education. Furthermore, research on argumentation in science education has not paid sufficient attention to how students' arguments may potentially reflect intellectual humility. The concept of intellectual humility reinforces the view that one is not excessively arrogant regarding their beliefs, or excessively dismissive of their or others' beliefs It is important to understand students' engagement in argumentation particularly in the context of topics such as evolution and creationism that often present tension and conflict. For classroom argumentation activities to be fruitful, students' understanding of warrants as well as their intellectual humility are prerequisite. The data are drawn from Year 9 students' engagement in a card sort activity in the context of a funded project in England. The activity engaged the students in a task on the origins of life, where evidence and reasons were related to evolution versus creationism. The card sort activity was designed to limit students' contributions about different evidence and emphasise specifically, the link (warrant) by providing fixed evidence and claims. During the activity, students were presented with 'evidence cards'. Students were asked to consider each card and place it under the claim that they felt the card supported even if the student did not support that claim personally. They were further asked to explain why they thought the evidence might be used to support that claim. Students' verbal accounts of their warrants for placing cards were explored. Students' warrants included repetition of evidence statements without articulating the reasons. As intellectual humility concerns accurately tracking the positive epistemic status of a belief or argument, a lack of coherence within students' arguments contradicts the embodiment of intellectual humility. [ABSTRACT FROM AUTHOR]

Humility holds a modest but important place among the judicial virtues. But in spite of its growing popularity, it does not yet have a place on the 'central judicial virtues' lists. This paper provides an argument that judicial humility, especially institutional judicial humility, should be considered a necessary judicial virtue at least in common-law jurisdictions. This is because it is a necessary ingredient in precedent-based decisions that are fully justified from the point of view of the law and of political morality. Further, while it is sufficient that individual judges make decisions that a humble judge would have made, the judicial community must in fact be humble in order to produce fully justified common-law decisions – humility is therefore necessary as a community-virtue. [ABSTRACT FROM AUTHOR]

In this article, I discuss the role of friendship in ethical development by focusing on the virtue of humility in Matteo Ricci's (1552-1610) first work written in Chinese, On Friendship (Jiaoyou Lun ...). My overarching argument is that, since humility is a disposition or virtue that leads a person to being open to seeking or receiving help and guidance from others, it can facilitate ethical development by taking into account both the equal and unequal ethical status between friends. Moreover, since in non-Chinese scholarship this work has been neglected or misinterpreted if discussed at all, I also attempt to show why On Friendship should be more widely studied and its importance more widely recognized. [ABSTRACT FROM AUTHOR]

This paper explores the Twitter communication of Tanzania's first female President Samia Suluhu Hassan. Informed largely by African feminism, this study explores the relationship between Samia's political discourse and gender perspectives on her Twitter account within the frame of Feminist Critical Discourse Analysis. Specifically, this study looked at the construction of her identity and leadership attributes as the country's first female leader and found that her identity, 'Mama Samia', signals respect that evokes the African conception of a respected mother. Indeed, even though gender-constructed feminine roles as mother take precedence, gradually her stature as a national leader is eroding these stereotype labels a handful of hostile sexist comments notwithstanding. In effect, the president's leadership attributes as constructed in her Twitter discourse are more feminine than masculine. Yet, it is these same feminine attributes of nurturance, wisdom, humility, humanity, collaborative-ness, calmness and politeness that present more of an advantage than a disadvantage in her leadership. Overall, netizens have been accommodative of these feminine attributes, which they find to be effective in addressing pressing national issues in the economy, political and social sectors. [ABSTRACT FROM AUTHOR]

When Russia amassed troops in the winter of 2021–2022, many analysts deemed a large-scale invasion of Ukraine unlikely. Surveying the expert literature, we establish that these arguments largely relied on utility-based reasoning: Analysts thought an invasion was improbable, as it would foreseeably entail massive costs for Russia, its people, and its regime. We show that this regnant expert opinion had not sufficiently accounted for the Russian regime's tendencies to increasingly accept risks, coupled with an inadequate processing of information on Ukrainian and Western views and policies. We argue that analysts miscalculated partially because the most prominent facts, long-term trends, and causal mechanisms available to them jointly suggested Russian cost-sensitivity, but provided only weak signs of countervailing factors. We thereby showcase that good forecasting requires explicit theory with a view on multiple interacting causal factors, area expertise and Socratic humility on the extent, context and certainty of our findings. [ABSTRACT FROM AUTHOR]

To use stories about mothers and service providers negotiating expectations for therapy to illuminate processes contributing to power differences within partnerships. This narrative study presented stories from three mothers and three service providers. Stories were co-constructed between participants and researchers and analyzed using narrative analysis. Building on An and Palisano's (2014) Model of Family-Professional Collaboration, stories were organized into the stages of goal setting, planning, and doing therapy. Each story illuminated a process unique to that story that can redistribute power between mothers, service providers, and therapy environments while negotiating expectations: protecting sacred issues, facilitating knowledge exposure, filling voids/vacuums, recognizing cultural conditioning, re-discovering eclipsed roles, and connecting relay teams. We propose including three additional strategies to An and Palisano's model to increase the readiness of mothers and service providers to negotiate expectations for therapy and collaborate fully as the model intends: 1) exploring power-sharing conversations; 2) looking for social context clues; and 3) adopting a humility stance. Information on the six illuminated processes can help structure a client story grounded in optimal negotiation of expectations and equal partnerships. Knowledge of diverse stories about mothers and service providers negotiating expectations for therapy can be a resource to guide actions in related situations. Leaving the topic of expectations for therapy implicit or unchallenged increases the risks that negotiations remain unbalanced and unproductive. Service providers may enhance collaboration with mothers in paediatric rehabilitation by exploring power-sharing conversations, looking for social context clues, and adopting a humility stance. [ABSTRACT FROM AUTHOR]

Given that current methodological approaches to humility have largely ignored behavioral measures, we sought to provide a conceptual map of behavioral assessments. Toward that end, we offer an initial map of conceptual bases and likely indicators for behavioral assessments of humility, and suggest a research agenda for advancing the scientific study of humility. Specifically, we discuss the four features of behavioral measures – scalability, specificity, sensitivity, and selectivity – that offer such assessments a great advantage over other methodological approaches. In addition, we make three empirically testable propositions, addressing methodological alignment, domain specificity, and social desirability, and discuss potential behavioral interventions for cultivating humility and implications for research and practice. We hope this empirically testable framework will provide a fruitful way for researchers to better conceptualize and measure humility. [ABSTRACT FROM AUTHOR]

Research on humility has burgeoned. However, behavioral assessments of humility that do not rely on self-reports have developed much more slowly. The purpose of this paper is to take stock of existing approaches to conceptualize and measure humility. Specifically, we provide a conceptual overview of humility, including the limitations of current methodological approaches to studying humility and the need for behavioral assessments. In addition, we argue that behavioral assessments of humility may inform broader measures of virtues by considering both the relevance of and the degree to which actual behaviors pertaining to that virtue are expressed. Understanding the current conceptual and methodological limitations of approaches to humility will better situate research efforts aimed at catalyzing behavioral measures of humility. [ABSTRACT FROM AUTHOR]

Personality disorders are a major public health concern that onset during adolescence and young adulthood. There has been a recent interest in studying the role of positive psychology constructs in personality pathology. A positive psychology construct that has been tested in conjunction with normative personality traits, but not yet maladaptive personality traits, is intellectual humility (IH). Evaluating links between IH and maladaptive personality traits would advance prior research and could also inform new prevention and intervention strategies for personality pathology, as well as increase clinical applications for IH. The current study therefore aimed to examine associations between IH and the five maladaptive traits outlined in the Alternative Model of Personality Disorders from Section III of the DSM-5: negative affect, detachment, antagonism, disinhibition, and psychoticism. The sample included 897 young adults between the ages of 18–25 (79.8% female), who completed the five-factor Personality Inventory for DSM-5 and the three-factor Intellectual Humility Scale as part of a cross-sectional online study. Five hierarchical regression models were evaluated. All five maladaptive traits were significantly and inversely predicted by at least one of the three IH domains, over and above age and gender. Relative to the other maladaptive traits, antagonism had the greatest amount of variability explained (23.7%) by IH factors (compared to the 4–10% variance explained in the other traits). Clinical implications, particularly for personality disorders that involve antagonism, and future research directions are discussed. [ABSTRACT FROM AUTHOR]

Employees' perceptions that their organization has not met its promises toward them (i.e., perceived contract breaches) might inform their turnover intentions, in a link that also could be moderated by four relevant leader-related resources – two that reflect how organizational leaders share knowledge (communication efficiency and informational justice) and two that capture the nature of the relationship between employees and organizational authorities (humility and forgiveness). Using survey data collected among employees who operate in the oil distribution sector in Angola, this study shows that employees' frustrations about broken organizational promises fuel their desire to quit their jobs, but less so when these employees believe that organizational leaders communicate efficiently and fairly, exhibit humility in their interactions with leaders, and perceive the leaders as forgiving. For organizations, these results provide novel insights into various conditions in which irritations about unmet expectations are less likely to escalate into a detrimental situation in which employees plan to leave. [ABSTRACT FROM AUTHOR]

The increased pluralism in today's United States society, including our public school student population, has called for physical education teacher education (PETE) programs to train teachers who can respond to the educational needs of students from diverse backgrounds. However, concerns have been raised with educator preparation programs' ability to prepare teachers to address diversity in our schools. Therefore, the purpose of this article is to discuss the movement toward teaching for social justice in PETE with focus on preparing teachers for cultural diversity; this includes special attention to cultural humility as a missing component in physical education teacher preparation. We discuss the current state of diversity in PETE, leading to a discussion of social justice as a theme in teaching and teacher education in physical education. Next, we detail the underpinnings of social justice pedagogies in physical education and the need for infusing cultural humility in PETE. [ABSTRACT FROM AUTHOR]

Nietzsche famously rails against Christian virtues such as humility and compassion. Yet he is well aware that historical Christians, especially those in positions of power, typically preached such values but did not practice them. This raises the question whom Nietzsche is really targeting in his animadversions against Christian virtues. The answer developed here is that his real targets are his contemporaries, including atheist, socialists such as Eugen Dühring, who, with their advocacy of egalitarian, democratic social and political policies, are trying to implement the values Christians long preached but rarely practiced. In nominating moderns, including those who seek the realization of enlightenment liberal democratic values, rather than past Christians, as Nietzsche's real targets we create space for reconciling Nietzsche's claim that he accepts the past (as embodied in his doctrine of amor fati) with his project of seeking to open up new possibilities for the future. In the concluding sections the questions are raised to what extent do Nietzsche's attacks on Christian virtues exhibit the very ressentiment he so vehemently criticises as a source of Christian values, and whether his criticism of the modern social and political implementation of those values is really supported by his own values. [ABSTRACT FROM AUTHOR]

Cultural humility is increasingly important in social work literature given its emphasis on mitigating power imbalances in helping relationships, particularly across cultural differences. Consequently, there is a need to understand whether and how cultural humility can be taught in social work education, both through traditional classroom instructions and cultural immersion programs. Guided by the Transformative Learning Theory (TLT) and relying on ethnographic observations and reflective journals, this study explores the process of developing cultural humility among 19 U.S. social work students who studied abroad in Ghana in the years 2016–2018. To summarise how the learning process required to develop cultural humility manifests at each of the TLT stages, we identified three major themes: 1) confusion and discomfort, 2) re-moulding, and 3) humility in action. Specifically, this process seems to depend on the experience of a disorienting dilemma, meaningful connections with others, and the ongoing readiness to function beyond one's own cultural frame of reference. We suggest TLT can serve as a guide to social work educators and study abroad coordinators in planning, facilitating, and evaluating transformative learning experiences which can help students begin this life-long journey. [ABSTRACT FROM AUTHOR]

The principal aim of this paper was to investigate the roles of tourists' personality traits and personal values in shaping their travel motivation. Although previous literature has recognized these constructs as predictors of people's travel motivation, existing tourism literature lacks studies that combined tourists' personality, their personal values, and travel motivation within one research framework. Moreover, this paper contributes to existing tourism literature as it was the first to investigate the relationship between personality traits, measured with six personality factors (Big Five plus Honesty/Humility) and travel motivation. Specifically, the present study provides evidence on how the sixth trait – Honesty/Humility interacts with travel motivation. Besides, all nine investigated personal values were confirmed to positively influence travel motivation. Practical implications are discussed in the paper. [ABSTRACT FROM AUTHOR]

This paper discusses the utilization of a cultural humility model to educate social work students in understanding the importance of diversity, power, privilege, oppression, marginalization and social and economic justice in an increasingly diverse society. Social work programs are required to teach students to effectively engage a diversity of clients in practice as well as to take action to resolve issues of oppression and discrimination. While the cultural humility model is gaining acceptance in social work and in social work education, there are few models of how to effectively teach it within the social work curriculum. One model that includes a two-course sequence is presented. The paper discusses components in creating a culturally humble classroom environment as well as specific materials and classroom assignments aimed at providing students with the knowledge, tools and skills essential to practicing with cultural humility. The power of utilizing materials that are representative of a diversity of voices is emphasized with appendices providing written and audio resources. [ABSTRACT FROM AUTHOR]

The Life Model of Social Work Practice: Advances in Theory and Practice: (4th Ed.), Chapter 1 focuses on social work practice and its historical traditions; chapter 2 addresses the ecological perspective and its relationship to practice; chapter 3 provides an overview of the life model of social work practice; chapter 4 expounds on culturally competent and diversity-sensitive practice and cultural humility; and chapter 5 examines assessment through the lens of evidence-guided practice, and practice evaluation. As a consequence, the chapter emphasizes the centrality of clients' voices in the assessment process, an approach to clinical practice that reinforces their personal agency and psychological fortitude. [Extracted from the article]

Academics in Western universities, especially those in the United States, are frequently called on to serve as quality gatekeepers in other higher education systems. International opportunities for service to the profession can take many forms, ranging from program reviews to expert consultations, and they constitute a great opportunity to learn about a different higher education system and gain perspective about deeply held assumptions. These opportunities are fraught when not approached with intellectual humility and can result in negative outcomes, amplified by power asymmetry and the disproportional weight of the perspective of Western academics. Cultural sensitivity can be learned and, regardless of our area of specialization, we all can become better-quality gatekeepers and have a more positive impact in the world. [ABSTRACT FROM AUTHOR]

According to the unrestricted version of the Principle of Sufficient Reason (PSR), every truth has an explanation. I argue that there is defeasible methodological justification for belief in an unrestricted PSR. The argument is based on considerations about our cognitive limitations. It is possible that our cognitive limitations prevent us from even recognizing the explanatorily open character of some propositions we can now represent: the fact that these propositions are explicable in the first place. If this is the case, then a proper recognition of our limitations and a standing goal of reasoning to attain complete explanatory knowledge justify the adoption of an unrestricted PSR. [ABSTRACT FROM AUTHOR]

An attitude of (1) metaphysics of mastery is a major ecological problem accompanied with (2) scientism, which considers all reality is understood with one form of knowledge acquisition, that of classical experimental science. In this article, I consider the two ideas of Michael Bonnett from a virtue ethical perspective. I propose that metaphysics of mastery and scientism are virtue ethical problems of hubris. Modern hubris considers everything a resource for human use without asking for permission. I also claim humility is usually conceived incorrectly, as self-abasement and poor self-worth in a hierarchical relationship between the higher and the lower. A non-hierarchical idea of humility is proposed instead. Humility, this way conceived, is the proper evaluation of oneself. On the other hand, humility is a virtue and a way to unlearn the metaphysics of mastery and scientism. Humility also enables learning a friendlier and more realistic relation to nature. Without self-abasing humility or the self-absorbed pride of the Western subject, we can see reality in more truthful ways. This means seeing both the ecological havoc and the wonder and awe of nature in a fruitful way for environmental education. [ABSTRACT FROM AUTHOR]

The title of the Dostoevsky novel on which Goldsmith focuses is I The Possessed i , and Goldsmith is correct to point to the epigraphs that open the novel (110). Here, Goldsmith writes that Dostoevsky's works represent a clear "engagement with the concept of fanaticism in particular and broader political topics more generally" (105). Dostoevsky was a Russian Orthodox Christian and he did not, as Goldsmith writes, think it was metaphorical when Jesus cast out the demons from a man into pigs in Luke 8:26-39 (109, 110). In the Burke chapter, like the Kant chapter, Goldsmith recounts the Burke with which we are mostly familiar, but highlights the particular usage of enthusiasm and fanaticism. [Extracted from the article]