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Copyright of Edulab: International Scientific Magazine of Educational Laboratory / Majalah Ilmiah Laboratorium Pendidikan is the property of Edulab: Scientific Magazine of Educational Laboratory and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objective: Leader humility has been linked to many positive outcomes but not examined in humanitarian aid work. Three studies examined the multilevel correlates, contributions, and consequences of leader humility in Medair--a large, multinational, faith-based aid organization. Study 1 examined correlates of leader humility in a sample of 308 workers and 167 leaders. Study 2 explored multilevel contributions of leader humility in 96 teams comprised of 189 workers. Study 3 utilized a subsample (50 workers, 34 leaders) to explore consequences of Time 1 leader and team humility on outcomes 6 months later. Method: Participants completed measures of humility (general, relational, team), leader and team attributions (e.g., effectiveness, cohesion, and growthmindedness), organizational outcomes (e.g., job engagement and satisfaction; worker and team performance), and psychological outcomes (e.g., depression, anxiety, compassion satisfaction, and flourishing). Results: Leader and team humility contributed to multilevel positive attributions about leaders (as effective and impactful), teams (as cohesive, psychologically safe, and growth-minded), and oneself (as humble), and those attributions contributed to organizational and psychological outcomes. Teams' shared attributions of their leader's humility contributed to higher worker job satisfaction and team performance. Longitudinally, for workers and leaders, leader and team humility were associated with some positive organizational and psychological outcomes over time. Conclusion: In humanitarian organizations, leader humility seems to act as an attributional and motivational social contagion that affects aid personnel's positive attributions about their leaders, teams, and themselves. In turn, these multilevel positive attributions contribute to several positive team, organizational, and psychological outcomes among workers and leaders. [ABSTRACT FROM AUTHOR]

Culturally responsive supervision has been shown to improve the supervisory relationship and supervision outcomes. This article considers the perspectives of 131 supervisees (trainee/qualified Clinical Psychologists, Counselling Psychologists and CBT Therapists) to better understand what may be required to improve culturally responsive supervisory practices. Supervisees completed an online survey and opted into responding to five free text questions. A qualitative approach was used to further explore their answers using thematic analysis. Five major themes were found from the data: integrating race/ethnicity into the profession, attending to the supervisory relationship, increasing cultural competence, addressing the power dynamic, and promoting cultural humility. It was proposed that the supervisor needs to initiate and lead cultural conversations safely and sensitively, particularly as supervisees may be at varying stages of their own cultural development. Supervisees also felt that supervisors should take responsibility to develop their personal and professional cultural identity due to the existing power dynamics inherent within the supervisory relationship. The responsibility of training programmes and professional bodies was also highlighted in integrating cultural responsivity into clinical training on a wider level. [ABSTRACT FROM AUTHOR]

When Seymour Sarason, the founder of American community psychology, looked back on his life and work, he singled out the importance of personal humility and of developing collaborative learning relationships. He worried that humility was too lacking in psychology. To cultivate humility, we need to engage in an ongoing practice of critical self‐ and group‐examination that enables us to understand more fully the effects of our positionalities, historical, and cultural contexts. Alongside this we need to try to understand the ecopsychosocial and historical contexts of those we have been invited to accompany. For those who are European descended, this requires a deepening realization of how we, as W. E. B. Du Bois would say, have been and are a "problem." Unawares, we have saturated psychology with our own cultural perspectives and ways of being. "White" people require their own pedagogy to become more conscious of their standpoints and to redress the harms created by their group. Our task is not to evangelize psychological theories and practices born from within our own particular cultural perspective, but to learn from the cultural workers and community members in the group we are working with. We must ask of ourselves questions that enable us to understand the broader historical, social, and ecological context of the issues that are presenting. To indicate this, I preface the term "accompaniment" with the adjective "ecopsychosocial." Ecopsychosocial accompaniment requires humility. It is humility that opens the door to being able to imagine and desire together, to cocreate, and cosustain the kinds of decolonial spaces, places, and ways of working and living with one another that are so desperately needed. Highlights: Psychologists need to study history of colonialism, racism, and capitalism.Mutual accompaniment is powerful corrective to more vertical and disempowering practices.Psychologists need to discern the effects of unannounced Eurocentric values in theory & practice.Psychologists of European descent needs to turn their research lens on their communities.Liberation psychology can assist willing elites to return excess assets, land & power to common good. [ABSTRACT FROM AUTHOR]

Political hostility is a pervasive problem in American politics, producing dangerous consequences for individuals and society. Recent research in social psychology suggests that intellectual humility may be able to reduce political hostility, but the underlying causal relationship remains unclear. The purpose of this article is to examine how intellectual humility lowers hostility toward people who disagree (dissenters) about specific political topics. Results from a national survey indicate that those holding political beliefs with humility feel less negativity toward dissenters. Fixed‐effects regression models also show that intrapersonal variation in intellectual humility predicts issue‐specific hostility across political topics. Furthermore, a survey experiment priming intellectual humility caused a corresponding decrease in hostility toward dissenters without impacting underlying opinions. Altogether, these results suggest that fostering intellectual humility may be a fruitful avenue for alleviating the hostility and anger that often accompany political disagreement. [ABSTRACT FROM AUTHOR]

Prior research has framed bootlegging as employees' unofficial innovation that occurs without organizational authorization or official support. In this paper, we call for bringing leadership back into the study of antecedents of bootlegging and examine the effects of leadership context, specifically leader humility, on employee bootlegging. Following the conservation of resources (COR) theory, we propose that leader humility can provide valuable endogenous resources, such as relational energy, for employee bootlegging. We also propose that work unit structure (organic versus mechanistic) can serve as a boundary condition in this relationship. We test our hypotheses in (i) a scenario-based experiment, (ii) a three-wave time-lagged study with a sample of 212 employees, and (iii) a three-wave time-lagged study with a sample of 190 employees embedded in 20 teams. The results show that leader humility positively relates to relational energy, which, in turn, causes employee bootlegging. Furthermore, an organic structure strengthens the relationship between relational energy and bootlegging, and the indirect effect of leader humility on employee bootlegging via relational energy. The paper concludes with a discussion of what these findings suggest for future research and managerial practice. [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]

Test anxiety is common and may lead to a range of negative outcomes, including poor exam performance. Therefore, it is important to explore psychological predictors of test anxiety. In this paper, we examined whether intellectual humility can predict test anxiety. In Study 1, college students (N = 181) completed an intellectual humility measure with four subscales and two different measures of test anxiety. In Study 2 (N = 196), a community sample recruited from an online workforce completed the same measures. In both studies, we found that intellectual humility was negatively related to test anxiety, such that higher intellectual humility predicted lower test anxiety. Specifically, Study 1 demonstrated a negative correlation between intellectual humility and the Sarason Test Anxiety Scale; Study 2 confirmed this negative relationship with both the Sarason and Westside test anxiety scales. We also found that this relationship was largely driven by the intellectual humility subscale of Independence of Intellect and Ego. Additionally, these results were present even when controlling for key demographic factors. These findings highlight intellectual humility's role in predicting exam anxiety and offer a potential avenue for intellectual humility to be leveraged into interventions to decrease exam anxiety in the future. [ABSTRACT FROM AUTHOR]

Despite the growth of servant leadership research, current understandings of how to teach servant leadership are limited. Further, current approaches often reinforce heroic notions of servant leadership that do not adequately prepare learners to engage in leadership within their own lives. Against this backdrop, we integrate critical pedagogical approaches within servant leadership education. To do so, we outline several applications that focus on leader development, leadership development, and community leadership development as well as several critical considerations for educators. [ABSTRACT FROM AUTHOR]

Summary: Interventions in environmental conservation are intended to make things better, not worse. Yet unintended and unanticipated consequences plague environmental conservation; key is how uncertainty plays out. Insights from the intellectual humility literature offer constructive strategies for coming to terms with uncertainty. Strategies such as self-distancing and self-assessment of causal complexity can be incorporated into conservation decision-making processes. Including reflection on what we know and do not know in the decision-making process potentially reduces unintended and unanticipated consequences of environmental conservation and management decisions. An important caution is not to have intellectual humility legitimate failing to act in the face of uncertainty. [ABSTRACT FROM AUTHOR]

We take open-mindedness to be a component of intellectual humility, as much of the recent empirical literature regarding intellectual humility does but contrary to what some philosophers think. More particularly, we understand intellectual humility as having a self-directed component, which is concerned primarily with the regulation of confidence we have on our own epistemic goods and capacities, and an other-directed component, which is concerned primarily with one's epistemic openness to others so to improve one's epistemic situation. Given that the open-minded person is disposed give new ideas serious consideration, it is crucial that she both listens widely and carefully to other's ideas. In this paper, we examine whether there is evidence to suggest that we have a natural, evolved tendency for this wide and careful listening related to open-mindedness. We conclude that there is indication of a natural tendency for wide listening, especially an in-group tendency. However, careful listening lacks more substantive empirical studies. It seems that human infants are much more inclined to be charitable and attentive to in-group cues or opinions. This is important evidence to deconstruct the idea of a natural tendency of virtuous intellectual humility that opens up the discussion for the role of social learning in cultivating and maintaining a virtuous life. [ABSTRACT FROM AUTHOR]

The use of war as a means for resolving conflicts has been constant in human history. Although nowadays we are more critical and know that negotiation should prevail over violent confrontation which is always rejectable from an ethical perspective, such theoretical conviction is impotent in practice due to the environment of polarization dominant in political action, the worst scenario to establish a change of perspective when addressing the peaceful resolution of conflicts. This article analyzes the need of a change of perspective emphasizing that the peaceful way presupposes humility, it is a way that do not seek to win a cause by any means but to reconcile divergent interests through cession and renunciation. A way, moreover, that starts from the assumption that good or reasonable causes cease to be good when they are tried to be achieved by violent means, and that no one has absolute reason since the search for justice and truth are collective tasks. [ABSTRACT FROM AUTHOR]

This paper has been retracted. Zhao, L., Su, P., & Yang, Y. (2024). Retraction: The HEXACO personality traits as predictors of Chinese undergraduates’ academic performance. Social Behavior and Personality: An international journal, 52(6), e14329. https://doi.org/10.2224/sbp.14329. To verify the association between personality traits and academic performance in a university setting, we collected the grade point average (GPA) and six personality characteristics (honesty–humility, emotionality, extraversion, agreeableness, conscientiousness, and openness to experience) of 349 students at a university in China. According to the results, there were positive associations between GPA and honesty–humility, emotionality, extraversion, agreeableness, conscientiousness, and openness to experience. Additionally, honesty–humility, extraversion, agreeableness, and openness to experience explained 30.72% of the variance in GPA. On the basis of the above findings, two conclusions can be made: First, undergraduates' GPA is associated with these six personality traits; second, undergraduates' honesty–humility, extraversion, agreeableness, and openness to experience may help to explain the variance in their GPA. [ABSTRACT FROM AUTHOR]

This paper compares Augustine's view on the value of learning to classical Chinese philosophy (Laozi, Confucius, Mengzi, Xunzi, Zhu Xi). While Laozi has a quite negative notion of learning as leading humans away from true nature, most Confucians esteem learning highly as the only way to human perfection. Similar to the Confucians, the early Augustine sees knowledge and learning as a way for humans to ascend to divine truth. In his mature works, however, Augustine points out more clearly the dangers of learning: it can make humans proud instead of humble, causing them to rely on their own power instead of confessing their weakness and their need for divine grace. His hesitations on the value of learning bear some similarity to Laozi's view. [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]

Amid multiple crises in our world, academic theology is facing a crisis in Catholic higher education, leading to a smaller place for theology and religious studies in increasingly precarious Catholic institutions. Rather than succumbing to despair or continuing in denial, this address encourages theologians to embrace the virtue of humility and the smallness of the vocation of the theologian in the midst of this turmoil. As "theologians minor" we are called to embrace our own smallness and our own importance in the church and the world, and to build communities closer to the margins of our church and world to which we provide a vital witness. [ABSTRACT FROM AUTHOR]

An editorial is presented which emphasizes the urgent need for educational institutions in Canada to address and heal the long-term injuries caused by colonial harms and racism, particularly focusing on the experiences of students and staff facing racial injuries in Canadian schools.It mentions that the winter issue of the Canadian Journal of Education explores various aspects, including the challenges faced by Muslim children, the post-settlement needs of newly arrived refugee students.

This research reflects on my collaboration with an Indigenous hoop dancer to respond to the Calls to Action from the final report of the Truth and Reconciliation Commission of Canada. The research engages the Anishinaabeg seven sacred teachings and critical decolonizing pedagogy as theoretical frameworks and qualitative inquiry as methodology. This paper presents partial findings of the research, focusing on my own reflections on humility and its complex connections to power sharing, collaboration, and Indigenous knowledge in the arts. I introduce the "humility pendulum," which is a conceptual tool that I developed to support my own critical reflection throughout the process. [ABSTRACT FROM AUTHOR]

Objective: The objective of this study was to investigate the concept of self-actualization in resilience by utilizing the teachings of Imam Ali (AS) in order to fulfill educational obligations within the education system. Methods: This inquiry falls within the realm of qualitative research, employing the thematic analysis approach. The research scope encompassed texts pertaining to the teachings of Imam Ali (AS) and the tools employed for data collection. The qualitative level of data analysis was conducted through thematic analysis and text coding. After comparing the codes based on their similarities and differences, they were categorized into a comprehensive theme and three organizing themes. To ensure the content's validity, comprehensive, organizing, and basic content were presented to three experts in the religious field and subsequently endorsed. Results: The findings revealed that the fundamental themes for self-actualization comprise tolerance, humility, kindness, self-cultivation, self-improvement, and abstaining from selfpraise. Furthermore, the educational obligations for resilience in self-actualization encompass tolerance, humility, kindness, self-cultivation, and self-improvement. Conclusions: In general, the research's conclusion underscores that the utilization of this study aids the education system in fostering individuals with elevated resilience. [ABSTRACT FROM AUTHOR]

Truthful living involves aligning one's thoughts, words, and actions with the ultimate truth. It is a way of living in accordance with one's true nature, being honest, living with integrity, and practicing humility and selflessness. Sikhism emphasizes the importance of truthful living as a life of purpose, service, and ethical behavior. It is a pathway of connecting with the Divine and achieving spiritual growth and fulfillment. According to Sikh doctrines, truthful living is a holistic approach to life that emphasizes spiritual growth and fulfillment through ethical and sustainable living. Moreover, it is crucial in the modern context because it promotes trust, transparency, accountability, social justice, equality, sustainability, and environmental protection. By living with honesty and integrity, individuals and institutions can create a more just, equitable, and sustainable world for future generations. [ABSTRACT FROM AUTHOR]

Copyright of Lan Harremanak - Revista Relaciones Laborales is the property of Lan Harremanak and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

IntroductionExisting research shows positive associations between humility and well-being, and between civic engagement and well-being. Rarely have humility, civic engagement, and well-being been examined together. We build off of previous cross-sectional findings and a prior longitudinal study that used three waves of data and found significant positive bivariate correlations between humility and the presence of life purpose across time points.MethodsExtending these previous findings, we used six waves of data obtained from graduate students at 18 seminaries across North America (N = 574; Mage = 31.54; 46.7% female; 65.3% White) to explore the dynamic associations among humility and life purpose, along with horizontal transcendence (an indicator of the attitudinal dimension of civic engagement) and social justice activism (an indicator for the behavioral dimension). We explored reciprocal short-run processes and dynamic long-run effects using a general cross-lagged panel model.Results and discussionWe found robust evidence for a reciprocal influence between the presence of life purpose and horizontal transcendence, and long-run effects for initial levels of life purpose to influence later levels of horizontal transcendence. We also found long-run effects for the influence of initial levels of life purpose on later levels of humility, and initial levels of social justice activism on later levels of horizontal transcendence. Implications center on the use of the findings for planning future one-time life purpose and social justice interventions to affect changes in humility and horizontal transcendence.

This article aims to examine the perspective on miracles and their relationship to humility offered by the alphabetical collection of Apophthegmata Patrum. For the analysis of this relationship, texts that speak directly or indirectly about humility have been selected and an attempt has been made to organize them into a coherent discourse. Then a significant set of accounts of miracles is analysed, which are seen from the perspective of their relationship with humility.

Abstract. This research aimed to articulate effort in internalizing humility as Christian identity. The significance of this internalization is because humility is not an inherent value of a Christian. To achieve this goal, the researcher will utilize a value internalization model based on Albert Bandura's value transmission theory. Besides, to show that humility is an external value of a Christian, the researcher will conduct an examination of the text of Colossians 3:12. Through this study, the results obtained are that the formation of Christian identity is carried out through internalization effort after observers, in this case Christian congregations/students observe the behavior of models, namely spiritual leaders. From this, it can be concluded that examplary is an important factor in forming a Christian's identity. Abstrak. Tujuan penelitian ini adalah untuk menguraikan upaya internalisasi kerendahan hati sebagi jati diri Kristiani. Pentingnya internalisasi tersebut oleh karena kerendahan hati bukanlah nilai yang inheren ada dalam diri seorang Kristiani. Untuk mencapai tujuan tersebut, peneliti akan memanfaatkan model internalisasi nilai berdasarkan teori transmisi nilai Albert Bandura. Selain itu, untuk menunjukkan bahwa kerendahan hati adalah merupakan nilai ekternal dari diri seorang Kristen, maka peneliti akan melakukan telaah terhadap teks Kolose 3:12. Melalui kajian ini diperoleh hasil, pembentukan jati diri Kristiani dilakukan melalui upaya internalisasi setelah observer, dalam hal ini jemaat/siswa/mahasiswa Kristen mengamati perilaku model, yaitu pemimpin rohani. Dari situ dapat disimpulkan bahwa keteladanan menjadi faktor penting dalam pembentukan jati diri seorang Kristen.

The article presents an analysis of M. N. Tolstaya collection, kept since 1903 in the Manuscript Department of the National Library of Russia. It consists of 85 manuscripts with a common volume of 4027 sheets. In the 1810s–1820s Tolstaya translated from French into Russian the treatise “Le combat spiritual,” which was a translation of the medieval work of L. Skuupli “Il combattimento spiritual.” She titled her manuscript “Spiritual Combat.” She did not know the Russian text of Skupoli’s work, translated by I. S. Andreevsky in 1787, since it was forbidden to be printed. The article compares some fragments of the “Spiritual Battle” with the “Invisible Warfare” of St. Theophan the Recluse — the famous Russian translation of “Il combattimento spiritual.” For the purpose of religious enlightenment of the Yasnaya Polyana peasants in the 1820s Tolstaya writes “Instruction on the Christian Law, Selected from the Poor’s Store” — an independent work in the catechism genre. It is not known whether she knew the Catechism of Metropolitan Filaret, however, the general structure of these works has much in common. Tolstoy’s activity as a spiritual writer was caused by the desire to improve in the knowledge of God and to serve others.

Peer review aims to select articles for publication and to improve articles before publication. We believe that this process can be infused by kindness without losing rigor. In 2014, the founding editorial team of the Canadian Journal of Kidney Health and Disease (CJKHD) made an explicit commitment to treat authors as we would wish to be treated ourselves. This broader group of authors reaffirms this principle, for which we suggest the terminology "supportive review."

Mary M. Keys's book, "Pride, Politics, and Humility in Augustine's City of God," fills a gap in the understanding of St. Augustine's political thought. Keys argues that Augustine's treatment of pride and humility is a strength rather than a weakness, showing how humility contributes to political and human flourishing. She presents pride and humility as a red thread that runs through the entire City of God, examining their effects on different types of human beings. Keys also suggests that the examination of the visible effects of pride and humility in human affairs could be a promising starting point for dialogue with Augustine's critics. [Extracted from the article]

The article discusses how the concepts of humility and self-confidence apply in health care practice. Topics include the elements of humility and self-confidence when thinking about core competencies in leadership, considerations for new medical practitioners, and resources available to help increase competence within the profession.

Wow. Here I am, writing my first editorial as Editor-in-Chief (EIC). If you know me, you know I always have something to say. And yet, faced with my first editorial, I am overcome with gratitude and humility. I have been a long-time reader of IEEE Technology and Society Magazine (IEEE TSM) because it is a rare place where social and technological concerns come together in a way that respects both the technological details as well as the critical, social areas that influence technological invention and adoption. [ABSTRACT FROM AUTHOR]

This essay begins with preliminary observations about the nature of agnosticism. Based on the term’s etymology, in this essay an agnostic about some proposition (e.g., God exists) is someone who does not know whether the proposition is true. Being an agnostic about the truth of a proposition is compatible with the proposition appearing to be true or the state of affairs obtains but incompatible with an agnostic knowing its truth or that the state of affairs obtains. (Reference to propositions and states of affairs is intended to be inclusive, rather than a controversial metaphysical distinction.) Based on apparent virtues and vices, reasons are offered about when agnosticism (or the profession of agnosticism) is virtuous or philosophically desirable and when either actual agnosticism or its profession seems to be a vice or undesirable. The essay concludes with challenging Anthony Kenny’s case for agnosticism about theism based on the virtue of humility. The central claims about apparent virtues and vices rest on the positive epistemic standing of appearances as defended by many so-called “common sense philosophers” Thomas Reid, Roderick Chisholm, and, more recently, Thomas Nagel’s thesis about the justified status of the appearance of values.

This essay assesses the relevance of Søren Kierkegaard’s non-pseudonymous, edifying writings for considering themes of desire, detachment, and humility within the religious context of Christian spiritual formation. Building on the argument of recent scholars who identify in Kierkegaard’s writings an account of a fundamental desire for God “implanted” in the human being, I explore the influence of this vision on Kierkegaard’s depiction of desire and detachment in his “Discourses on the Lilies and the Birds”. I then turn to how this relates to the perspective of humility that emerges from Kierkegaard’s reflections on the biblical story of “the widow’s mite”. In each case, these edifying writings aim to stir the reader into a process of interrogating faulty self-perceptions based on arbitrary measures of value. I read this mode of communication as able to initiate a “counter-experience”, provoking the reader to reorient her horizon of prior self-valuations so she might come to recognize the hidden significance of things and, ultimately, achieve a more accurate sense of oneself in relation to the authentic source of the self’s desire. Insofar as this reorientation of the self informs the practice of detachment or the development of humility, people might experience this same process in diverse ways. In this respect, the relevance of Kierkegaard’s edifying writings for reflecting on Christian spirituality is not that they provide a thoroughgoing account of detachment or humility that should replace the insights of various spiritual traditions. Rather, I argue that his discourses—when read alongside these traditions—offer a supplemental resource for reflecting on how our positionalities, dispositions, and proximate contexts will inform the divergent ways we might experience the practice of detachment or the manifestation of humility in each new life circumstance.

The purpose of this article is to give a historical and reasoned overview of the phenomenon of emergence according to the various authors involved, with particular emphasis on its openness to the dimension of the mystery of the real, which can lead the scientist to humility in scientific research. The evidence, the curiosity and then the study of this concept, which is so pervasive in the complexity of cosmic dynamics, in fact requires an investigation that must be extended not only to different disciplines, but through them. In fact, the cross-disciplinary method enriches the quality of this research, giving reason to both the unity and the complexity of reality. The phenomenon of emergence is particularly concerned with this cross-disciplinary scientific approach, which transcends any reductionism in favour of a network of meanings specifically nourished by the possibility of conjunctive explanations involving empirical science, philosophy, metaphysics and theology. Faced with this perspective offered by emergence, science discovers the mystery of the cosmos in a new light, thereby opening the door to an ever deeper understanding and new avenues of research. An essential characteristic of this revised scientific method, inspired by cross-disciplinarity, is thus humility, which allows, on the one hand, a deeper relationship between disciplines and persons and, on the other hand, a heightened awareness of the depth of reality, as a complex and intelligible gift of a Trinitarian God, revealed as Logos in Jesus Christ.

Addressing complex social-ecological issues requires all relevant sources of knowledge and data, especially those held by communities who remain close to the land. Centuries of oppression, extractive research practices, and misrepresentation have hindered balanced knowledge exchange with Indigenous communities and inhibited innovation and problem-solving capacity in all scientific fields. A recent shift in the research landscape reflects a growing interest in engaging across diverse communities and ways of knowing. Scientific discussions increasingly highlight the inherent value of Indigenous environmental ethics frameworks and processes as the original roadmaps for sustainable development planning, including their potential in addressing the climate crisis and related social and environmental concerns. Momentum in this shift is also propelled by an increasing body of research evidencing the role of Indigenous land stewardship for maintaining ecological health and biodiversity. However, a key challenge straining this movement lies rooted in colonial residue and ongoing actions that suppress and co-opt Indigenous knowledge systems. Scientists working with incomplete datasets privilege a handful of narratives, conceptual understandings, languages, and historical contexts, while failing to engage thousands of collective bodies of intergenerational, place-based knowledge systems. The current dominant colonial paradigm in scientific research risks continued harmful impacts to Indigenous communities that sustain diverse knowledge systems. Here, we outline how ethical standards in researcher practice can be raised in order to reconcile colonial legacies and ongoing settler colonial practices. We synthesize across Indigenous and community-based research protocols and frameworks, transferring knowledge across disciplines, and ground truthing methods and processes in our own practice, to present a relational science working model for supporting Indigenous rights and reconciliation in research. We maintain that core Indigenous values of integrity, respect, humility, and reciprocity should shape researcher responsibilities and methods applied in order to raise ethical standards and long-term relational accountability regarding Indigenous lands, rights, communities, and our shared futures.