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This paper examines the act of complimenting and responding to compliments among Singapore Chinese. To this end, I explored naturally occurring compliment exchanges during the Chinese New Year (CNY) period. These exchanges are not only gender-sensitive, but age- and generation-sensitive as well. The CNY celebrations are governed by certain conventions, exchanging compliments being one of them. The conventional setting helps us understand the functions of compliments and the nature of their responses better, thus avoiding overgeneralizations. Compliments and their responses in the CNY context appear to play an important mainly phatic role. This study suggests that (a) married females pay and receive most compliments and (b) the most common compliment topic centers on their children’s academic achievement and potential career success rather than appearance (Holmes 1988) or possessions (Herbert 1991). In addition, most responses are of the non-acceptance type with downgrading, which is in line with findings from other researchers (see, e.g., Gu 1990; Chen 1993). A survey carried out on these non-acceptance responses shows that informants understand them as being largely conventional and formalistic rather than literal in nature, probably due to the conventional setting. This speech event of compliments and their responses is a mirror of cultural values (Manes 1983), revealing that the Chinese-speaking community of Singapore places high importance on children’s socio-economic success and practices conventional humility.

This paper combines quantitative and qualitative analyses in a corpus-based study of how and for what purposes politicians, in the context of the Spanish Parliament, use the impersonal pronoun uno ‘one’. I begin by contrasting how uno is used in parliamentary debate versus non-political language. After reviewing traditional definitions of the semantic range and general behavior of this pronoun, I argue that a more accurate account that the one provided by standard grammars is needed for us to better understand how the peculiar characteristics of a parliament affect intentionality in the use of impersonal pronouns. In particular, it is argued that uno is utilized by politicians to serve principally two purposes: 1) avoidance of bluntness - a means of preserving professional etiquette, and 2) avoidance of self- praise - demonstrative of humility. Both purposes serve the larger objective of preserving professional face.

Research on commercial computer games has demonstrated that in-game behavior is related to the players’ personality profiles. However, this potential has not yet been fully utilized for personality assessments. Hence, we developed an applied (i.e., serious) assessment game to assess the Honesty–Humility personality trait. In two studies, we demonstrate that this game adequately assesses Honesty–Humility. In Study 1 ( N = 116), we demonstrate convergent validity of the assessment game with self-reported Honesty–Humility and divergent validity with the other HEXACO traits and cognitive ability. In Study 2 ( N = 287), we replicate the findings from Study 1, and also demonstrate that the assessment game shows incremental validity—beyond self-reported personality—in the prediction of cheating for financial gain, but not of counterproductive work and unethical behaviors. The findings demonstrate that assessment games are promising tools for personality measurement in applied contexts.

Trust has long been recognized across cultures, industries, and organizations as a key component of social exchange. Yet, in many communities and organizations throughout the world, there is a growing trust deficit. In this paper, we explore what leaders can do to generate trust among the individuals within their organizations to help facilitate better relationships and positive outcomes for both individuals and organizations. More specifically, we present a qualitative study in which semi-structured interviews with employees at an assisted living care facility highlighted two ways that leaders can build trust within their organization: 1) demonstrating humility in their communication, and 2) exhibiting compassion in their behavior. We further highlight two characteristics, authenticity and proactivity, that can help leaders increase the effectiveness of these actions. By making these behaviors part of how they lead, leaders and managers can more successfully generate feelings of trust among the individuals within their organizations and help their organization to maintain and strengthen its competitive advantage.

The virtue of humility and “humble leaders” have attracted increasing attention in leadership given the positive effects it can have on team and firm performance. In spite of what we know about the favorable outcomes of leader humility, we do not know much about how personality influences humble behaviors. How is leader humility related to personality? How can leaders develop humility? In this paper, we look at how the personality factors of Conscientiousness, Agreeableness, Neuroticism, Openness to Experience, and Extraversion, lead to specific humble behaviors: self-awareness, appreciation of others, low self-focus, teachability, and self-transcendent pursuits. We find that the personality mix of Conscientiousness, Agreeableness, and Openness to Experience represents the substantial base for leader humility. At the same time, a humble leader can be introvert or extrovert, and can demonstrate different degrees of emotional stability. We offer recommendations and a behavioral inventory of leader humility that can be used by emerging leaders and by organizations to recruit and promote for humility, engage in behavioral modeling and coaching, and create interventions to develop leader humility.

Although about six decades have passed since it was first serialized in Al Ahram newspaper in 1959, Naguib Mahfouz’s Children of the Alley remains as controversial as it has always been. It has always been the target of criticism for its godless universe, yet it is very rich in its Sufi symbolism. Despite accusations of blasphemy against the novel, it is fraught with Sufi symbols. Sufi concepts such as divine adoration, hope, repentance, humility, knowledge, purification, nearness and distance, spiritual journey, recollection of God and hermitage are all evident in Children of the Alley. These concepts are analyzed in the light of the stories of Gabalawi, Adham, Gabal, Rifaa, Qassem and Arafa that are inherent in Sufism. Places in Children of the Alley are also imbued with Sufi significance such as Hind's Rock and the mansion at the top of the alley. As Mahfouz says that the allegories in his writings can be read in various ways depending on the reader, the current study claims to interpret the Sufi symbols in Children of the Alley.

Facing severe environmental degradation around the world, green innovation is considered as an effective way to achieve sustainable competitive advantages. How to motivate firms to engage in green innovation is becoming increasingly important for both the practice and academics. Grounded in upper echelons theory, this study establishes a link between humble CEOs and corporate green innovation. The developed theoretical framework argues that CEO humility, an important but unexplored virtue and psychological trait, has positive effects on green innovation. Furthermore, we also propose that green business strategy mediates this relationship and the successful integration of marketing and technology could strengthen strategy implementation and make being green worthwhile. Supportive evidence is found for these ideas with empirical results based on a moderated mediation analysis of a sample of Chinese manufacturing firms. These findings extend the understanding of the importance of CEO characteristics for firm-level strategies and green achievements.

This research belongs to qualitative research, which explored the tawadhu' (humility) in the Lirboyo Islamic Boarding School, Kediri. Tawadhu' in Islamic boarding school is traditional, rooted, and has become a positive character. Thus, it deserves to be explored and later can be used as a "role model" for other educational institutions to implement, develop and produce individuals with this character. The method used was field research with an ethnomethodological approach, a cluster of qualitative research that focused on reality with practical interpretation. Research results showed that the notion of tawadhu', according to the kyai's perspective at the Lirboyo Islamic Boarding School, Kediri, was an effort to transfer values and morality to the santri. Thus, they would possess polite behavior, obey goodness and virtue, will be kind to others. Second, tawadhu' had several foundational factors at the Salafiyyah Lirboyo Islamic Boarding School, East Java, including (a) spiritual foundations, (b) struggling mental foundations, (c) prosocial foundations. The objectives of tawadhu' for the santri at the Salafiyyah Lirboyo Islamic Boarding School, East Java, were: (a) growing value education in the students, (b) Preventing self-deception and misdirection to others, (c) building and instilling muhsin's personality to the students. Creating the teachings of tawadhu' at the Lirboyo Islamic Boarding School, Kediri was influenced by several factors: (a) the kyai's charisma, (b) the continuous book learning, and kaffah internalization to students. Many teachings have educated students in the books studied to be humble, obedient, and glorify others.

We explore an empirical puzzle regarding error management theory. While previous research has stressed the role of self-efficacy in explaining who adopts an error management orientation (EMO), our ...

Individual patient autonomy is a core ethical consideration in Western bioethics, which has traditionally referred to respecting the ability of capable patients to formulate their own medical decisions. Increasing cultural diversity within the US warrants transition to medical models aligned with moral pluralism and a relational approach to autonomy, focused on the patient as embedded within a social network, with family as a central component of decision making. Standardized cultural assessments and increased provider training in cultural competence and humility can assist in addressing cultural gaps in mental health care to reduce barriers in mental health care access among minorities.

In this paper I explore how intellectual humility manifests in mathematical practices. To do this I employ accounts of this virtue as developed by virtue epistemologists in three case studies of mathematical activity. As a contribution to a Topical Collection on virtue theory of mathematical practices this paper explores in how far existing virtue-theoretic frameworks can be applied to a philosophical analysis of mathematical practices. I argue that the individual accounts of intellectual humility are successful at tracking some manifestations of this virtue in mathematical practices and fail to track others. There are two upshots to this. First, the accounts of the intellectual virtues provided by virtue epistemologists are insightful for the development of a virtue theory of mathematical practices but require adjustments in some cases. Second, the case studies reveal dimensions of intellectual humility virtue epistemologists have thus far overlooked in their theoretical reflections.

In an application of the personality dynamics framework, we advance understanding on the relationship between baseline leader humility and team psychological safety by exploring the roles of humility variability and attractor strength. Specifically, we examine how the (in)consistency (i.e., variability) of leader-expressed humility across team members operates as a boundary condition in the relationship between leader-expressed humility and team psychological safety. We also explore how the agreement between leader self-reported humility and leader-expressed humility (i.e., self-other agreement, SOA) operates as an attractor to predict such a consistency. We test the hypothesized model through a sample of 85 teams, rated by 354 team members. The findings suggest that consistency reinforces, while inconsistency weakens, the effect of leader-expressed humility on team psychological safety. The findings also reveal that SOA relates to the consistency of leader-expressed humility, depending on the level at which the (dis)agreement occurs. We conclude that to better understand the outcomes of humble leadership, it is necessary to take into account not only the baseline of humility expressed by the leader (as most studies do), but also his/her humility variability and the strength of the attractor.

As organizations take on grand challenges in gender equality, anti-racism, LGBTQ+ protections and workplace inclusion, many well-intentioned individuals from dominant groups (e.g., cisgender men, Caucasian, heterosexual) are stepping forward as allies toward under-represented or marginalized group members (e.g., cisgender women, People of Color, LGBTQ+ identified employees). Past research and guidance assume an inevitable need for external motivation, reflected in the ‘business case’ for diversity and in top-down policies to drive equity and inclusion efforts. This qualitative study explored internal motivations in the form of morally-motivated virtues of 25 peer-nominated exemplary allies serving in leadership positions. In-depth life/career story interviews were used to identify the virtues that supported their allyship journeys. Findings demonstrated that they tapped into several virtues that served distinct functions in a 4-stage allyship development process: Stage 1 - Energizing psychological investment (compassion, fairness); Stage 2 - Thinking through allyship-relevant complexities (intellectual humility, perspective-taking, wisdom); Stage 3 - Initiating action (prudence, moral courage, honesty); Stage 4 - Commiting to allyship (perseverance, patience). We call this the ‘EThIC model of virtue-based allyship development.’ This study has implications for theory and research on a virtue-based approach to diversity, equity, and inclusion.

This research uses the innovative Oliver Twist novel. The purpose of this study is to describe the sadness that can be taken as a lesson from the main character in the Oliver Twist novel, and to show how the sadness is presented by the main character. This research deals with how sadness affects learning and can be found in a novel by Charles Dickens. In this scientific study and research, the writer uses descriptive qualitative to describe, analyze, and discuss research problems. Other information relevant to the investigation is also being sought by the researchers. The author conducted a research question to find how sadness can be reduced by studying "Oliver Twist" in a story from a functionalist perspective, symbol perspective, conflict, and perspective. After analyzing Oliver Twist novel the author found some sadness that can make life lessons in the main character, such as fortitude, sympathy, courage, honesty, cooperation, gratitude, not giving up easily, humility, and kindness.

Zusammenfassung. Palliative Care wird normalerweise nicht mit dem Kindes- und Jugendalter in Verbindung gebracht. Trotzdem leben allein im deutschsprachigen Europa mehr als 50 000 Kinder mit lebensverkürzenden Krankheiten und jährlich sterben etwa 5000 Kinder. Palliative Care für Kinder und Jugendliche (PPC) ist eine Haltung, die niemandem aufgezwungen werden darf, sondern gelebt werden muss; bei komplex-chronischen Krankheiten oftmals über viele Jahre. Eine erfolgreiche und nachhaltige Implementierung von PPC basiert deshalb auf einer wertschätzenden Zusammenarbeit zwischen verschiedenen Teams und den betroffenen Familien getreu der hier vorgestellten Quadriga einer umfassenden Symptomkontrolle mit Neugier, Geduld, Aktivität und persönliche Zurückhaltung. Notwendige Grundlagen wie der Betreuungsplan, der interprofessionelle Hausbesuch und der runde Tisch sowie die 24-Stunden-Erreichbarkeit werden ebenso vorgestellt wie eine Triage-Technik und Advanced Care Management.

In this paper, we develop a neo-Humean response to the problem of moral inclusion by bringing Humean moral philosophy into deep and serious dialogue with Latin American philosophy. Our argument for achieving this two-fold aim unfolds as follows. In section one, we elucidate Mia Sosa-Provencio’s conception of a mestiza ethics of care. We begin by highlighting its fundamental elements, especially its concern with what we refer to as the cultural embeddedness both of moral agents and of moral patients. We then explain how this aspect of the mestiza ethic poses a distinctive challenge for Humean moral philosophy. In section two, we develop a neo-Humean response to this challenge. We begin by highlighting the strengths and limits of trying to develop a response by appealing to Hume’s conceptions of sympathy and humanity. We then present what we take to be the most plausible way for a neo-Humean conception of moral philosophy to offer a satisfactory reply to the challenge posed by the mestiza ethics of care, by appealing to two key concepts from outside the system of Hume’s moral philosophy: namely, sympathetic understanding and relational humility.

This study aims to know the socio-cultural aspects of the discourse kada to minaa Toraja in the formation of the character of learners. This research method is qualitative with an ethnographic design. The data analysis technique in this study is Ethnographic Research Cycle. The results of this study showed that the socio-cultural aspects of kada to minaa Toraja discourse in the formation of the character of learners are: First, the aspect of politeness value in kada to minaa , namely Mekatabe' londong lako to disa'bu' gayang ma'pampang ma'paran-paran . Second, the religious aspect of kada to minaa "Di posulo sulo lalan di pobia' kalambanan." Third, aspects of social practice or habits/rituals contained in kada to minaa , namely "Laku olapa umbating lakulomban pamario." Fourth, aspects of family values in the expression " Totiumba' Batu Rupanna tama Tandung Kalonaran ." Fifth, aspects of the value of humility in kada to minaa "Tang lara'ba pa te riu laku lessa', tangmaupu' pa' te umpalumba' sangpatikan anna bisara." Sixth, the religious aspect of kada to minaa speech is "Antan Tundan tongan mora Puang dimatua dao masua anggana to palulungan dao pataralayukna."

Este artigo reúne reflexões sobre o exercício da Jurisdição em um contexto de Acesso à Justiça, de Judicialização e dos desafios qualitativos e quantitativos hoje existentes. Para tanto, fornece-se um panorama do cenário vigente e articulam-se aspectos do desempenho da Jurisdição com novos fatores como a crise do Positivismo jurídico, a aplicação de normas e os princípios constitucionais, o Ativismo e a Autocontenção e as funções cotidianas dos juízes. O objetivo é o de expor, com humildade científica, diretrizes que priorizem uma atuação técnica, criteriosa e ponderada dos juízes no ambiente democrático, dentro da antiga ideia de equilíbrio simbolizada na balança da justiça.

PurposeAlthough leader humility is generally considered a positive leadership behavior, this study aims to examine when the positive influences of leader humility are likely weakened.Design/methodology/approachData were collected from a two-wave survey. Ordinary least squares regression analyses were conducted to test the hypotheses.FindingsAlthough leader humility is positively related to perceived leader support, this relationship is weakened when the environment is uncertain, resulting in comparatively lower follower performance.Practical implicationsLeaders should be aware that environmental constraints may weaken the desired outcomes of humility and therefore adapt leadership to situational needs.Originality/valueContrasting to predominant research on leader humility, this study examines a critical boundary condition by which its positive influences are compromised. In light of the disruption caused by the ongoing COVID-19, this study suggests that what usually are considered positive characteristics of leader humility are likely perceived as little leader support when the environment is uncertain. Findings of this study echo contingency leadership theories, which suggest that effective leadership should be context-dependent.

Sustentado fundamentalmente en fuentes periodísticas, el artículo realiza un análisis descriptivo del ciclismo de Costa Rica entre 1925 y 1949. Se enfatiza en dar a conocer cuáles fueron los ganadores y los tiempos que hicieron en la carrera ciclística San José-Puntarenas desde su aparición en el escenario deportivo costarricense en 1925 hasta 1945. A un nivel general, la carrera ciclística en mención contribuyó a la conformación de un mercado deportivo nacional, lo cual hizo alrededor de la ruta de salida del café del Valle Central hasta el puerto de Puntarenas. Asimismo, se analiza cómo la participación de Evangelista Chavarría en la Vuelta Ciclística a México de 1949 fue utilizada por parte de la prensa costarricense para proponerlo como un referente moral que vence los obstáculos en nombre de Costa Rica. Amén de que se le postula como un ejemplo de humildad y de sacrificio, que dio todo por su país.

Participating in medical mission work can have incomparable spiritual value. Experiencing a foreign culture via sounds, sights, tastes, smells, and textures is a unique avenue for caring for people's physical needs that opens opportunities for spiritually-focused interactions. Nurses can gain cultural competency and humility as they help envision future ministry possibilities with local residents and mission team members. Practical preparation suggestions and a reading list are provided.

In social networks where individuals discuss opinions on a sequence of topics, the self-confidence an individual exercises in relation to one topic, as measured by the weighting given to their own opinion as against the opinion of all others, can vary in the light of the self-appraisal by the individual of their contribution to the previous topic. This observation gives rise to a type of model termed a DeGroot-Friedkin model. This paper reviews a number of results concerning this model. These include the asymptotic behavior of the self-confidence (as the number of topics goes to infinity), the possible emergence of an autocrat or small cohort of leaders, the effect of changes in the weighting given to opinions of others (in the light for example of their perceived expertise in relation to a particular topic under discussion), and the inclusion in the model of individual behavioral characteristics such as humility, arrogance, etc. Such behavioral characteristics create new opportunities for autocrats to emerge.

Versailles Literature has gone viral on Chinese social networking sites. It is a popular online phenomenon in which netizens present their accomplishments or their privileged lifestyle. However, the term is difficult to understand for people who are not familiar with this linguistic practice. This study investigates the pragmatic strategies of Versailles Literature on Chinese social networking sites, in a quantitative and qualitative analysis of 200 authentic blogs collected from Weibo. It was found that Chinese Versailles Literature often includes strategies such as comparison, complaint, narration, praise from a third party, and showing humility. When bragging occurs, it has to be used together with mitigating strategies. Based on the findings, we argue that the Chinese Versailles Literature is in essence a type of humblebrag. The study also discusses why the phenomenon has gained so much popularity, and the possible reasons for Chinese netizens to deploy such social practices and use the hashtag #VersaillesLiterature.

Este artículo trata el tema de la educación para la paz siguiendo algunas aportaciones teóricas de Tomás de Aquino en su Suma Teológica. Los objetivos son, por un lado, redefinir la paz desde una perspectiva filosófica y, por otro, elaborar una concepción tomista de la educación para la paz. El método empleado es de corte analítico-interpretativo consistente en revisar ordenadamente ciertos pasajes de la Suma Teológica integrándolos en una argumentación original. La virtud va a ser el término clave desde el cual articular las principales reflexiones de este escrito, pues establece un vínculo entre las nociones de paz y educación, al tiempo que posibilita una comprensión distinta de la educación para la paz. Ello se debe a que la paz, en el pensamiento de santo Tomás, se refiere a un orden entre las facultades humanas y las relaciones interpersonales, que existen solo con dependencia de la virtud. Igualmente, la definición de educación tiene una referencia directa a la virtud, en la que consiste la perfección humana a la que el hombre está destinado conforme a su naturaleza espiritual. Como conclusión, se afirma que la educación para la paz exige un enlace íntimo con la virtud, perspectiva que permite un rediseño teórico de la educación para la paz; en esta línea, de modo operativo, se propone la virtud ética de la humildad como vía de construcción de paz en la escuela.

During the last decade, intellectual humility has gone from a topic of philosophical inquiry to one of serious scientific investigation. It has been variously described as a remedy for political polarization, a tool for advancing scientific credibility, and a disposition that promotes learning. However, less attention has been paid to how intellectual humility has been defined and measured or how well psychologists' definitions and measures align with one another or with philosophers' accounts. Through a systematic review of empirical intellectual humility research, we identified 18 separate definitions and 20 measures including16 unique questionnaires. We then synthesized this research to advance a new framework of intellectual humility. Implications of this framework for measurement and future research on intellectual humility are discussed.

Moral abolitionists claim that morality ought to be abolished. According to one of their most prominent arguments, this is because making moral judgments renders people significantly less tolerant ...

Concern for human vulnerability seems to be at the heart of the recent sanitary emergency. The aim of this article is to show why actual reflections on Covid-19 need an adequately theorized conception of vulnerability. We first review anthropological and ethical approaches to vulnerability in two of the main authors of the classical-medieval tradition: Aristoteles and Thomas Aquinas, proving that they include the vulnerability in their reflections. The thought of these authors is then combined with the ethical reflections of the contemporary philosophers Alasdair MacIntyre and Marta Nussbaum, identifying some of the challenges emerging from these authors. In particular, we wonder how to reconcile constitutive human vulnerability, which reappears manifestly after Covid-19, with the general tendency to be scared from or to avoid it. We then briefly propose theoretical concepts, such as humility, care and creativity, available within the philosophical literature, to address these challenges. © 2021, Aletheia - Associacao Cientifica e Cultural. All rights reserved.

This article develops a militant teaching humility regarding the foundational aggression and violence of a neoliberal worldview within late capitalism. Mainly the article shows how such aggressions...

Humility is an important social virtue for musicians as they expose their own egos in the pursuit of artistic self-expression. Research findings have confirmed that humility is an important virtue of strength that lends itself meaningfully to prosocial and ethical interactions among musicians and music educators. In this article, I synthesize research on various forms of humility that emerge from unique social situations in which musicians and music educators might find themselves. In actively seeking to develop their own humility, musicians may relinquish their egotistic self-interest in favor of more meaningful and productive music experiences to be shared by all.

Self-report research indicates that dishonesty decreases across adulthood; however, behavioral measures of dishonesty have yet to be examined across younger and older adults. The present study examined younger and older adults’ cheating behaviors in relation to their self-reported honesty–humility. Younger ( N = 112) and older adults ( N = 85) completed a matrix task where they had the opportunity to falsely inflate their performance. Participants also completed the self-report measure of honesty–humility from the HEXACO-PI-R. Older adults were significantly less likely to cheat and had higher ratings of honesty–humility compared to younger adults. Greater honesty–humility predicted lower cheating behavior. These results demonstrate that older adults show greater rates of honesty and humility compared to younger adults using both behavioral and self-report methods.

This article calls for transdisciplinary, experimental, and decolonial imaginations of climate change and Pacific futures in an age of great planetary undoing. Drawing from our personal and academic knowledge of the Pacific from West Papua to Samoa, we highlight the need for radical forms of imagination that are grounded in an ethos of inclusivity, participation, and humility. Such imaginations must account for the perspectives, interests, and storied existences of both human and beyond-human communities of life across their multiple and situated contexts, along with their co-constitutive relations. We invite respectful cross-pollination across Indigenous epistemologies, secular scientific paradigms, and transdisciplinary methodologies in putting such an imagination into practice. In doing so, we seek to destabilise the prevailing hegemony of secular science over other ways of knowing and being in the world. We draw attention to the consequential agency of beyond-human lifeforms in shaping local and global worlds and to the power of experimental, emplaced storytelling in conveying the lively and lethal becoming-withs that animate an unevenly shared and increasingly vulnerable planet. The wisdom of our kindred plants, animals, elements, mountains, forests, oceans, rivers, skies, and ancestors are part of this story. Finally, we reflect on the structural challenges in decolonising climate change and associated forms of knowledge production in light of past and ongoing thefts of sovereignty over lands, bodies, and ecosystems across the tropics.

Purpose This paper examines employee silence, namely, the causes of silence and how it might be overcome. Design/methodology/approach Drawing from academic research and work with organizations, the author explains that workplace diversity is insufficient to guarantee the contributions of diverse voices. The author then provides an overview of why individuals choose to remain silent and explores aspects of organizational culture and climate that contribute to silencing behaviors. Finally, the author offers suggestions on how organizational leaders can overcome silence. Findings The findings suggest that employee voice can be activated through a psychologically safe working environment in which leaders adopt a learning mindset, practice humility, create opportunities for all team members to contribute, treat people with fairness and respect, and hold others accountable to do the same. The findings also indicate that leaders can support safe and inclusive working environments by challenging basic assumptions and accepting vulnerability. Originality/value This paper makes an important contribution to the field of organization development and change by providing suggestions for how organizations can address workplace concerns and enhance performance by removing the inhibitors of “employee voice”.

Intellectual humility is commonly thought to be a mindset, disposition, or personality trait that guides our reactions to evidence as we seek to pursue the truth and avoid error. Over the last deca...

This paper discusses growth-promoting supervisory practices from the perspectives of women of color psychology trainees. Based on three personal narratives, we discuss the unique ways that supervisors invite the multiple salient identities of trainees into the supervisory relationship and engage in a mentorship approach tailored to each trainee. We discuss key themes that emerged across the three narratives: the importance of a supervisor pivoting between the role of the expert and the role of a learner, the value of embracing an attitude of shared responsibility toward promoting trainee growth, and the role of cultural humility in the supervisory relationship. We draw from various theories in framing our work, including Paulo Freire’s theory of conscientização and Atkinson, Morten, and Sue’s (1998) Five-Stage Model of Cultural/Racial Identity Development. We close with situating these impactful supervisory practices within the context of the American Psychological Association’s (2015) “Guidelines for Clinical Supervision in Health Service Psychology.”

BACKGROUND More than 1.6 million physicians participate in medical missions each year. This effort is part of a long history of volunteerism and service to those in need in the form of medical missions to low-income countries. The Children's Health International Medical Project of Seattle has provided the following 7 guiding principles of sustainable short-term international medical missions: “mission, collaboration, education, service, teamwork, sustainability, and evaluation.” The role of professional virtues in grounding these principles and thus guiding medical missions is underappreciated. OBJECTIVE To provide a professional virtues–based ethical framework for medical missions, this article addressed the question, “How should physicians design and implement a medical mission in a professionally responsible way?” Reference is made to one of the authors’ experiences as a point of reference. STUDY DESIGN The authors addressed the questions on how to design and implement a medical mission based on 5 professional virtues: compassion, integrity, humility, self-effacement, and self-sacrifice. A concise, historically based explanation of each virtue was provided, and the implications of the aforementioned principles for medical missions were identified. RESULTS Compassion motivates the mission and its team members, whereas integrity, humility, self-effacement, and self-sacrifice guide team members as they act on the professional virtue of compassion. CONCLUSION These 5 professional virtues can be used to provide a practical framework for the professionally responsible design and implementation of medical missions.

Did the COVID-19 pandemic promote character growth? Studies using sequential samples suggest that collective life events can result in character growth, but their conclusions have been questioned. This study used three approaches to examine character growth during the first wave of the pandemic: perceived changes in oneself and in a close other, and a longitudinal analysis of changes. In addition, we tested whether character strengths assessed before the pandemic predicted specific instances of growth, that is, engagement in volunteering and compliance with regulations during the pandemic. German-speaking participants ( N = 366, 76.5% female, mean age: 45.33 years) who had completed an assessment of character strengths before the pandemic reported on perceived changes in character strengths, engagement in volunteering, and compliance with regulations. A subsample also completed a second assessment of character strengths. The results showed that (a) participants reported perceived changes for most character strengths in both themselves and close others, while (b) longitudinal increases were only observed for humility and prudence. Pre-pandemic character strengths predicted (c) engagement in volunteering and (d) compliance with regulations. We conclude that actual character growth was smaller than the perceived changes but that the character strengths did predict relevant behaviors related to the COVID-19 pandemic.

Suffering is the secret of human life. Generally, people view suffering as God's reaction to human sin. This view is corrected by Paul in 2 Corinthians 12: 1-10, which emphasizes that suffering is not God's punishment but God's way of maintaining human humility in facing life. By using the rhetorical critique method, which is a method that explores understanding by creating a single literary genre from many inter-textualities, both in biblical texts and extra-biblical texts, this researcher finds a message that suffering is actually a 'mystical path’ to experience encounter and union with God. In union with God, humans realize that they are part of life as a whole, so they must share and care for each other based on the understanding that all human beings are part of Divine life. Thus 2 Corinthians 12: 1-10 affirms that suffering is not a negative thing and needs to be complained about, but must be grateful for the understanding that this is the ‘mystical path’ of humans towards the unity of life with Christ and fellow humans.

EnglishThis article compares the monastic visions Hildegard of Bingen (1098-1179) and Bernard of Clairvaux (1090-1153). Despite Hildegard’s regard and admiration for Bernard, she developed an original position in the intense debate on the multiplication of monastic orders in the Twelfth Century. The article highlights that Hildegard distanced herself from the divisive reformism of the Cistercians, replacing the three cardinal virtues of the White Monks - charity, unity-unanimity, peace - with a new “triad” - charity, humility, and peace. According to her, humility has both a normative-institutional meaning, as a cornerstone of the Benedictine tradition, and a charismatic and a prophetic one. Humility is not only for the monk, but also those who play the role of prophet in the Church considering themselves “nothing” and thus are filled with “meek humility”. italianoAl centro di questo articolo vi e il confronto tra due visioni di monachesimo: quella di Ildegarda di Bingen (1098-1179) e quella di Bernardo di Chiaravalle (1090-1153). Nonostante la stima e l’ammirazione per il Claravallense, la magistra mantenne una posizione originale nell’intenso dibattito sulla moltiplicazione degli ordini monastici del XII secolo. Come ha messo in luce la ricerca, Ildegarda prese le distanze dal riformismo divisivo dei cistercensi, sostituendo alle tre virtu cardine dei monaci bianchi - carita, unita-unanimita e pace - una nuova “triade” - carita, umilta e pace. L’umilta ha per lei un significato sia normativo-istituzionale, come caposaldo della tradizione benedettina, che carismatico e profetico: non solo il monaco, ma anche colui che nella Chiesa riveste il ruolo di profeta, si considera come “nulla” e per questo e ricolmo di “mite umilta”.

This study draws upon social information processing theory to investigate two boundary conditions of the effect of leader humility on follower perceptions of leader-member exchange, namely, leader ...

Objective This study evaluates the effectiveness of a cultural competence and humility intervention for third-year medical students by assessing changes in clinical evaluation assessments in patient encounters. Methods This study examines the effect of a 1-h educational intervention on cultural competence and cultural humility for third-year medical students. Clinical assessments during observed patient encounters are compared in the clerkship before and after the intervention. The intervention adapts a previously studied cultural competence didactic and emphasizes cultural humility practices. Change in scores from the intervention cohort (clinical year 2019–2020) is compared to a pre-intervention cohort (2018–2019). Results Students who completed the intervention demonstrate greater clinical competency in “relating to patients in a respectful, caring, empathetic manner” as assessed by supervising physicians compared with pre-intervention cohort students (2.7% difference in earning top two scores in subsequent clerkship, P value 0.05, Cramer’s V 0.04). Greater clinical competencies were also found in the intervention students compared with pre-intervention students in the domains “demonstrates accountability, contribution and commitment to patient care” and “develops insightful, focused, pertinent questions based on clinical scenarios” (3.8% difference in earning top two scores in subsequent clerkship, P value 0.01 and 5.1% difference, P-value 0.003 with Cramer’s V of 0.05 and 0.06, respectively). Conclusions Educational interventions to improve cultural competence and cultural humility are important during clinical years to shape future physicians. Our study suggests that brief interventions may improve medical students’ clinical competencies. A future study with a more robust intervention is expected to yield more substantial results.