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We present two confessional tales of our transnational experience as U.K.-based trainee sport psychology practitioners working in a professional sport organization in Trinidad and Tobago. We first provide contextual elements of our placement before sharing the confessional tales regarding the nuances of providing sport psychology services in a cultural context different from the one in which we are currently training. In the confessional tales, we share some challenges and hurdles we experienced relating to our culturally led assumptions. The tales are titled "Boundary Issues" and "Punctuality Is a Privilege." We then share some reflections in which we explore our lessons learned about cultural humility and describe our underestimation of our cultural arrogance and the challenges experienced during our cultural reflection process. We conclude this professional practice paper by offering several practical implications for trainees and qualified sport psychology practitioners to consider when developing a culturally grounded approach to practice. [ABSTRACT FROM AUTHOR]

This study employs a computational method, together with qualitative analysis, to explore the metapragmatics of politeness lexemes that both scholars and laypersons fail to provide effective articulations for. We specifically choose two bewildering politeness lexemes – kyemson ('modesty') and kongson ('politeness') – in Korean, and use the computational approach to identify their metapragmatic differences by analyzing over 27,000 texts that feature their usage. Results show that, while kyemson is associated with speakers' personal and interpersonal qualities, kongson is manifested in a range of normative semiotic practices. They both feature the concepts of lowering oneself and elevating others, but realize them at different levels. In addition, kyemson helps to achieve relational harmony regardless of social hierarchies, and kongson reinforces social hierarchies but speaks little of relational harmony. The findings make two important contributions – namely, providing a novel methodology to address the pitfall in analysing first-order and second-order politeness, and offering an insight into the underexplored politeness lexemes in Korean. [ABSTRACT FROM AUTHOR]

Research suggests that character attributes may enable youth to envision and perform civic actions that benefit society, but few studies have examined the longitudinal associations between character attributes and civic actions. As a response to this gap, this study investigated how specific character attributes (purpose, future mindedness, humility, and moral courage) may be differently linked to various civic actions (community service, political activities, social activism) cross-sectionally and longitudinally. Survey data were collected from 521 adolescents (Mage = 14.44, SD = 1.92, 58.5% girls, 60.8% White). Structural equation models demonstrated that purpose and future mindedness were positively associated with all three civic actions at Time 1, but not at Time 2. Humility was not associated with any Time 1 civic actions, but was negatively associated with Time 2 political activities. Moral courage was positively associated with Time 1 social activism and Time 2 political activities. Results illuminate the short-term interplay between character attributes and civic actions and point to internal resources that may promote different forms of youth civic action. [ABSTRACT FROM AUTHOR]

Although firmly embedded in the Christian tradition, apophaticism remains an underrepresented voice in the dialogue between science and theology. This is no surprise given that apophatic theology eschews the idea that we can fully comprehend God's nature and divine activity. This article goes on to argue for the compatibility between Science-Engaged Theology and Apophaticism, and a mutually beneficial relationship between the two. [ABSTRACT FROM AUTHOR]

The article focuses on the importance of cultural humility in building collaborative relationships with students from diverse backgrounds. Topics include the principles of cultural humility, strategies for integrating it into music education, and the need for ongoing self-reflection and openness in the teacher-student relationship.

AbstractThe benefits of learner–instructor interaction in traditional face-to-face educational settings is widely acknowledged. However, we have a limited understanding of how to improve such interactivity in online settings. This study finds that instructor humility is key to learner–instructor interaction in virtual settings: it indirectly affects learner satisfaction through learner–instructor interaction and learner intrinsic value. Learner self-efficacy moderates this indirect effect such that this impact is stronger at higher levels of learner self-efficacy. In Study 1, we employed a four-wave survey of 133 college students taking online business courses to empirically test the moderated mediation model. In Study 2, we conducted an experiment involving 420 participants that further confirmed the relationship between instructor humility and learner online learning experience. The discussion highlights theoretical and practical implications for the delivery of online education, as well as limitations and future research directions. [ABSTRACT FROM AUTHOR]

The article explores how platforms like Google and ChatGPT, which claim omniscience and wisdom-like attributes, prompt philosophical questions. It revisits religious perspectives on omniscience and their influence on the pursuit of wisdom. The article suggests that while Google may offer compartmentalized omniscience based on user preferences, ChatGPT's factual accuracy challenges its characterization as omniscient. Nonetheless, ChatGPT can still help humans progress toward wisdom, by integrating the co-creation of knowledge between humans and the unfolding of divine knowledge from Process Thought and Buddhist epistemology insights. Notably, instead of offering definitive answers, the paper is written with a sense of deep humility to encourage ongoing inquiry and investigation. [ABSTRACT FROM AUTHOR]

This study examines whether and when humble CEOs lead firms that behave more entrepreneurially. Guided by upper-echelons theory, we link CEO humility with corporate entrepreneurship, considering two specific discretionary sources in the firm's task environment—market turbulence and market complexity—as moderators. We test our hypotheses using multi-source data from small Indian firms. We find that the association between CEO humility and corporate entrepreneurship is positive and significant, strengthening at higher levels of humility. Systematic post hoc analyses yield evidence for the moderating influence of market turbulence and complexity. Implications and directions for future research are discussed. [ABSTRACT FROM AUTHOR]

Humility is a traditionally esteemed virtue in Chinese culture and a desired personal quality in teachers. While previous research shows that teacher humility has a positive effect on students, there is limited empirical research on how it impacts student learning motivation. Therefore, we designed a moderated mediation model to examine how teacher humility affects college students' learning motivation, focusing on the mediating role of academic self-efficacy and the moderating role of teacher ability trustworthiness. We used a questionnaire to survey 808 college students from the Zhejiang, Guangdong, and Henan provinces in China and utilized SPSS 19.0 and SPSS macro PROCESS for hypothesis testing. The findings suggest that teacher humility indirectly and positively influences student learning motivation by enhancing academic self-efficacy. Moreover, teacher ability trustworthiness moderates the relationship between teacher humility and academic self-efficacy, as well as the indirect effect of teacher humility on student learning motivation via academic self-efficacy. There was a more significant positive correlation between teacher humility and academic self-efficacy for students with higher than lower trust in their teachers' abilities. Based on these outcomes, we recommend that teachers exhibit humility in their interactions with students to increase learning motivation. Teachers should also enhance their professional abilities to win students' trust. This study also discusses limitations and directions for future research. [ABSTRACT FROM AUTHOR]

Humblebragging is conceptualized as a form of protective self-presentation that utilizes complaints or humility to avoid social penalties. Across two online experiments, participants viewed a fictitious person’s self-promotion attempt on Instagram, which differed in terms of self-presentation type (positive self-presentation vs. humblebragging) and message ephemerality (persistent vs. ephemeral). Results indicated that people who positively self-presented elicited greater task attraction among audiences than people who humblebragged. Mediation analyses also revealed that audiences perceived humblebragging as manipulative, which diminished their perceived social attraction and task attraction of the message sender. However, these advantages of positive self-presentation (vs. humblebragging) were constrained within persistent messages; the disadvantages of humblebragging were absent among ephemeral messages. Additionally, Study 1 found that audiences with greater interdependent self-construal appreciated humblebragging as an effective protective self-presentation strategy. Although prior research showed that humblebragging was ineffective, this research identified audience and message characteristics that minimized the deleterious effects of humblebragging. [ABSTRACT FROM AUTHOR]

Building on the limitations-owning view of intellectual humility, this essay argues that performing acts of humility in carrying out practices of transitional justice requires the owning of grave wrongs and limitations. It contends that acknowledgements and apologies can pay lip service to grave wrongs and limitations without owning them, and without performing acts of humility. The opening section explains the limitations-owning analysis of humility. Section 2 argues that one can perform illocutionary acts of acknowledging and apologizing for grave wrongs and limitations without owning them. Section 3 contends that even those whose acknowledgements and apologies succeed in owning grave wrongs, and who thereby succeed in performing acts of humility, might still fall short of performing acts of virtuous humility, and of appropriately recognizing the agency of survivors. The closing section raises the worry that in contexts of grave wrongs and limitations, rival incentives — (i) to apologize to others and (ii) to be in denial about the grave wrongs one has committed — may increase the likelihood of lip service without owning. If recognizing the agency of survivors requires the virtuous owning of grave wrongs and limitations, and if contexts of grave wrongs incentivize lip service that does not own, then we have a serious problem. [ABSTRACT FROM AUTHOR]

ABSTRACT In this paper, I provide a concise overview of the state of the scientific study of moral injury (MI). I argue that the state of science is immature, characterized by the lack of a paradigmatic theory and a lack of rigor in terms of construct definition and measurement. Because researchers, clinicians, and the media reify the results of empirical and clinical outcome studies that are chiefly exploratory and fraught with internal validity problems, enthusiasm about MI continues to far outweigh scientific and actionable, practice‐based knowledge. I posit that the field needs to have epistemic humility about MI, focus on building a paradigmatic model to generate and test hypotheses that will ultimately create knowledge about the causes and consequences of MI, and employ evidence‐based assessment and intervention approaches to mitigate and treat the problem. To facilitate research in this area, I summarize the social–functional theory of moral behavior and a new theory of MI based on it. I also make recommendations for future research to advance the field into a normal science, which requires hypothesis‐driven research and valid measurement. [ABSTRACT FROM AUTHOR]

The article "Nature Miracles in the Gospels: Three Pathways for Understanding" by Maurice Ryan explores the divisive discussions surrounding Jesus' gospel miracles. It focuses on eight nature miracles attributed to Jesus, such as feeding the multitude and walking on water, and outlines three pathways for understanding these miracles. The pathways include interpretations that view the miracles as authentic, rational explanations for the events, and the idea that the miracle stories may have evolved from actual events in Jesus' life. The article delves into the complexities of interpreting these miracles and their significance in understanding Jesus' life and mission. [Extracted from the article]

The article "Words for Sergio Ramírez" highlights the literary work of writer Sergio Ramírez, emphasizing his commitment to freedom and his fusion of literature and politics in novels such as "Margarita, está linda la mar" and "Adiós muchachos". His career as a major narrator of Nicaragua is mentioned, and his novel "El caballo dorado" is praised as an example of his literary mastery. Additionally, his humility and commitment to literature in literary events throughout Latin America are highlighted. [Extracted from the article]

Moral decisions often involve dilemmas: cases of conflict between competing obligations. In two studies (N = 204), we ask whether children appreciate that reasoning through dilemmas involves acknowledging that there is no single, simple solution. In Study 1, 5‐ to 8‐year‐old US children were randomly assigned to a Moral Dilemma condition, in which story characters face dilemmas between two prosocial actions, or a Personal Cost control, in which story characters face decisions between a matched prosocial action and a self‐interested action. Children were then presented with two reasoners who made the same judgment, but one confidently endorsed one moral action, and the other hesitantly acknowledged both actions. As they aged, children became more likely to prefer the uncertain reasoner's "way of thinking" in the Moral Dilemma compared to the Personal Cost condition. They also inferred that the uncertain reasoner was nicer and more trustworthy than the confident one. In Study 2, when both reasoners acknowledged the dilemma and differed only in their level of uncertainty, 5‐year‐olds preferred the acknowledgment to be accompanied by a confident decision, 6‐ and 7‐year‐olds preferred it be accompanied by uncertainty, and 8‐year‐olds showed no preference. These results show that, before the age at which children can resolve dilemmas successfully on their own, they recognize and value others who approach dilemmas with appropriate humility. [ABSTRACT FROM AUTHOR]

Like individuals, collectives can possess intellectual humility. A collective's intellectual humility is not strictly reducible to the sum of the intellectual humility of its members. Collective intellectual humility is the tendency of members of a collective to attend to one another's intellectual limitations and the intellectual limitations of their collective cognitive efforts. Given people's propensity to better recognize others' limitations than their own, intellectual humility may be more achievable in collectives than in individuals. Social support and institutional scaffolding are crucial to promoting collective intellectual humility. The study of intellectual humility (IH), which is gaining increasing interest among cognitive scientists, has been dominated by a focus on individuals. We propose that IH operates at the collective level as the tendency of a collective's members to attend to each other's intellectual limitations and the limitations of their collective cognitive efforts. Given people's propensity to better recognize others' limitations than their own, IH may be more readily achievable in collectives than individuals. We describe the socio-cognitive dynamics that can interfere with collective IH and offer the solution of building intellectually humbling environments that create a culture of IH that can outlast the given membership of a collective. We conclude with promising research directions. [ABSTRACT FROM AUTHOR]

Excellent leadership of a theological school requires the ethical use of power in service to a school's mission. It involves a spirituality that brings helpful perspective for disappointments in the present and hope for the future. Excellent leadership entails intelligence, humility, discipline, and the skills of building an effective administrative team, working well with the faculty, raising and administering financial resources, and nurturing a vision that both undergirds present tasks and cultivates a path to the future. This work is most faithfully accomplished with a theological and biblical undergirding in the long tradition of the mission of God in the 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]

Purpose: This study clarifies the mediating effects of job satisfaction and knowledge sharing on the relationship between leadership humility and salesperson creativity. It also shows how job satisfaction mediates between leadership humility and knowledge sharing. Design/methodology/approach: This study sampled 380 salespeople in Japan's financial sector to participate in a two-wave online survey. The partial least squares structural equation modeling was applied to test the research hypotheses. Findings: The results of the partial least squares structural equation modeling showed that the serial mediating effect of leadership humility on salesperson creativity through job satisfaction and knowledge sharing was statistically significant. The supplementary analysis showed that leadership humility had a curvilinear effect on salesperson creativity. Research limitations/implications: The findings were restricted to salespeople employed in Japan's financial sector. Practical implications: Contrary to previous meta-analytic studies, the mere presence of humble leaders is insufficient to induce salesperson creativity. Originality/value: This study is the first to deeply elucidate the underlying mechanism between leadership humility and salesperson creativity and examine the curvilinear relationship between leadership humility and salesperson creativity. [ABSTRACT FROM AUTHOR]

Lyn H. Lofland is an exemplary symbolic interactionist. I support this claim by considering her research contributions and their continuing significance for interactionists. This discussion is organized around a comparison of Lofland's scholarship in her many articles and books (A World of Strangers, The Craft of Dying, and The Public Realm) against the ideals presented in her own evaluation of the work of Spencer E. Cahill. I further contend that Lofland's research program demonstrates how interactionists should operate with curiosity and humility. In closing, I argue that her work provides guidance for how interactionists can contend with perennial concerns that our work is astructural and irrelevant. [ABSTRACT FROM AUTHOR]

The article "An Augustinian Christology: Completing Christ" by Joseph Walker-Lenow, published in Modern Theology, explores the concept of totus Christus, emphasizing the unity of Christ and the Church as one person. Walker-Lenow adapts Augustine's totus Christus to a contemporary perspective, focusing on Jesus' relationships with others in his social context. The book delves into various methodological strategies, including a Christology of human relations and divine identity, challenging modern theology's negative view of the Augustinian tradition. Walker-Lenow's argument is patient, clear, and convincing, drawing on Augustine's theology to fuse Christology with anthropology. [Extracted from the article]

The present study explores individual differences related to the perception of the media coverage of immigrants as biased. Building on previous research, relations with the extremity in preexisting attitudes toward immigrants and in affective ratings of non-immigrants versus immigrants are examined. Additionally, the present study extends previous work by investigating dogmatism and intellectual humility, including their potential moderating roles on the relations of extremity in attitudes and affective ratings with perceived media bias. A sample of N = 212 (59% men) individuals from the general German population completed self-reports on their preexisting attitudes and affective ratings, as well as dogmatism and intellectual humility online. Moreover, participants rated their perception of news media coverage of immigrants as biased against their views. Results indicate that particularly more extreme negative attitudes toward immigrants and affective ratings favoring non-immigrants relative to immigrants are positively associated with perceiving the media coverage of immigrants as biased. No robust relations of dogmatism, intellectual humility, or their interactions with the extremity scores with perceived media bias were found. These findings underline the importance of negative extremity in (out) group-related attitudes and affect in perceiving the media coverage as biased. New approaches investigating media perceptions from a group-related perspective are discussed. [ABSTRACT FROM AUTHOR]

The notion of decolonizing the curriculum is currently gaining momentum in Higher Education Institutions (HEI) across the world and in the United Kingdom (UK). Fuelled by the movements #RhodesMustFall, 'Why is my curriculum White?', and critical incidents such as the killing of George Floyd and the #BlackLivesMatter protests, campaigners for decolonizing the curriculum have all questioned the omission of other perspectives from dominant Eurocentric White curricula at universities around the world, including social work education. This paper reports the findings of a qualitative study that involved 20 in-depth interviews with social work academics, social work students and practice educators (field instructors) in an English HEI social work department about their perspective on decolonizing the curriculum in social work education. The concepts of epistemic injustice and cultural humility were used to examine the data. Findings suggest that social work education is not immune to the centering of a Eurocentric curriculum and White middle-class values and needs to change to embrace other epistemology. The paper concludes by arguing that the concepts of epistemic injustices and cultural humility are especially relevant for understanding why and how social work curricula might be decolonized. [ABSTRACT FROM AUTHOR]

AbstractThis article focuses on a method of moral self-cultivation advocated by the Chinese Neo-Confucian Zhu Xi: deep reading. To Zhu Xi, reading is not only an intellectual activity of learning knowledge, but also a spiritual exercise. Through meticulous, thorough, and unbiased reading, people can gradually cultivate their minds to have three virtues, carefulness (xixin), patience (naixin), and modesty (xuxin). I argue that these three virtues are like the three civic virtues (attentiveness, seriousness and humility) recently proposed by political philosopher Mary Scudder, who argues that these virtues can help people become ‘listening citizens’. Listening citizens are more eager to actively listen to others’ viewpoints and engage in democratic deliberation, which in turn can create a healthy public culture. In sum, while the goal of becoming a sage through deep reading may not be relevant today, Zhu Xi’s teachings highlight the value of deep reading in fostering good citizenship. [ABSTRACT FROM AUTHOR]

Missa popularis, was premiered on 25 April 2015, and is a fascinating interplay between simplicity and depth, between musical creation and sacred text. Our analysis is limited to the vocal performance system, trying to grasp the relationship between the text and melos, based on the premise proposed by Jansson himself that music is an expression of his Christian faith and a form of respect and genuine humility before the sacred text, a wonderful "offering" given to God, personally, through the act of composing, and ecclesiastically, through the act of performing. As he often stated about himself, Mårten Jansson is a 'homo religiosus', being rather a searcher for "beautiful music", which could match the timeless sacred texts, than a composer stricto sensu. [ABSTRACT FROM AUTHOR]

The study aimed to examine the relative contribution of intellectual humility in predicting grandiose narcissism and organizational conflict among university faculty members. A sample of 150 faculty members (77 males, 73 females) from the College of Education participated in the study. The participants' ages ranged from 30 to 80 years, with an average age of 47.94 and a standard deviation of 11.72. Correlational analysis was used, employing scales for intellectual humility and organizational conflict developed by the researcher, and the grandiose narcissism scale developed by Foster et al. (2015). The results showed a significant negative correlation between intellectual humility and both grandiose narcissism and organizational conflict. Additionally, a positive correlation was found between grandiose narcissism and organizational conflict. Intellectual humility was also found to significantly reduce both grandiose narcissism and organizational conflict. The study revealed gender differences in grandiose narcissism and organizational conflict, favoring females, while no gender differences were found in intellectual humility. Regarding years of experience for each academic rank, professors with ≥ 5 years of experience demonstrated higher levels of intellectual humility compared to others, while lecturers showed higher levels of organizational conflict. No differences were found in grandiose narcissism. The researcher recommends promoting intellectual humility. [ABSTRACT FROM AUTHOR]

Definition: Intellectual humility (IH), defined as the extent to which one is aware of one's own intellectual limitations, is an understudied construct in organizational research. As a moral virtue, IH has been studied in philosophy and religion for decades. As a psychological and behavioral tendency construct, IH has gained significant attention among psychology researchers over the past decade due to rising extremism regarding social and political issues in the US and around the world. One reason for the increased research interest in IH includes the potential benefits from IH in terms of reducing social and political polarization and reducing stress and anxiety, which may improve individual overall well-being. This article provides an overview of IH as a multi-dimensional construct, its psychometric properties and nomological network, and its potential benefits in organizations and employee well-being. The article concludes with a call for more interdisciplinary research on improving our knowledge and theories of IH as well as its construct measurement considering the recent coming-of-age adoption of artificial intelligence (AI) models to harness the power of IH in sustaining individual well-being. [ABSTRACT FROM AUTHOR]

The article "AMMA THEODORA REVISITED: WISDOM FOR THE TWENTY-FIRST CENTURY" explores the life and wisdom of Amma Theodora, a revered figure in desert spirituality. The text discusses the challenges faced by women in the ascetic community and highlights Theodora's unique contributions to the spiritual teachings of the time. Theodora's insights on humility, perseverance, and self-awareness are presented as relevant and valuable lessons for individuals seeking integrity and spiritual growth in the modern world. The article sheds light on Theodora's role as a wise elder and counselor, offering guidance on navigating life's trials with grace and humility. [Extracted from the article]

To suggest that a new humility is necessary for the Left is to insist that our texts are indispensable but not sacred. —China Miéville, A Spectre, Haunting On the occasion of the one hundredth issue of Focaal—Journal of Global and Historical Anthropology the editors have created the Focaal 100, a list of one hundred works that we consider indispensable. True to the epigraphic quote, we do not consider these to be sacred texts. Rather, each of us chose several that are signposts for how to think about the ways that history, power, and social relations at all scales shape the places we study, the lives that are lived there, and the paths for transformation. Not sacred texts but certainly valuable ones. We would expect that editors one hundred issues from now would select different ones, useful for the struggles and conditions they will confront in that future. [ABSTRACT FROM AUTHOR]

"Why do people migrate?" is a question that forms the pivot of migration studies, and migration theory in particular. But it has hardly found satisfactory answers. In this article, I reapproach the question from an array of diverse angles and provide eight responses. Some are aligned with recent theoretical developments, others unpack long-standing ideas with evolving significance, and still others are fundamentally atheoretical. Together, they show how the question can be answered, how it is being answered—even inadvertently or misleadingly—and what the implications are of answering the question in different ways. These are the responses, which each initiates a discussion: (1) For the reasons under which they are admitted as immigrants; (2) For reasons that are socially legitimate; (3) Because the sum of push and pull factors is in favor of migration; (4) Because they have the aspiration and the ability to do so; (5) Because an opportunity presents itself; (6) Either because they chose to or because they are forced to; (7) Because they see migration as either intrinsically or instrumentally valuable; (8) To lead a normal life. The discussions demonstrate how theoretical, methodological and political dimensions of migration sway the ways in which reasons for migration are understood and represented. "Why do people migrate?" is slippery as a research question, but its indeterminate nature makes it a guiding light for research that navigates a diversity of perspectives with humility and curiosity. [ABSTRACT FROM AUTHOR]

It 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]

In the Confessions, St. Augustine's spiritual ascent (ascendere) was nearly interrupted prior to his conversion (conversio, Conf. 8.6.13-8.12.30). The ascent was hindered by several reasons, primarily summarized as "the desire of the flesh" and "pride in possessions." These factors directly prevented Augustine from experiencing a personal relationship with God. This also implies that Platonism alone cannot fully aid Augustine in overcoming the bottleneck of ascent. Platonism, Augustine noted, does not mention the Incarnation and despises humility (humilitas), nor would it encourage people to be weak, humble, and burst into tears of confession. Augustine learned from his conversion experience that the soul must first be descended (descendere) before it can ascend. Obviously, this paradoxical ascent thinking is Christian, not Platonic. Therefore, illuminated by Christianity, Augustine proposed a theory of spiritual ascent that both inherits from and differs from ancient philosophy. [ABSTRACT FROM AUTHOR]

This paper argues that Nietzsche is deliberately imprecise in his characterization of what he calls the slave revolt in morality. In particular, none of the people or groups he nominates as instigators of the slave revolt, namely, Jewish priests, the Jewish people, the prophets, Jesus, and Paul, were literally slaves. Analysis of Nietzsche's texts, including his usage of the term "slaves," and his sources concerning those he nominates as the instigators of the slave revolt, make clear that Nietzsche knew none of these were literally slaves. He calls it a slave revolt because he means that the propagators of that revolt preached what he takes to be the slavish values, including, humility, compassion, obedience, and lack of egoism. He uses the high loaded term "slave" both to disparage those values and, most importantly, to bring home to his readers the message that they, as inheritors of Judeo‐Christian values, actual adhere to and practice the debased slavish values preached, but not necessarily practiced, by the original instigators of the slave revolt. For Nietzsche, his readers are strangers to themselves, thus he notes "slavery is everywhere visible, although it does not call itself as such." [ABSTRACT FROM AUTHOR]

Humility as a concept has recently received increasing scholarly attention in international scholarship. It has also been regarded as important for education traditionally in Chinese culture. However, no empirical research so far has examined Chinese people's conceptualisations of humility in education and its cultivation in schools. Based on semi-structured interviews, this exploratory study examined urban teachers' conceptions of humility and their experiences of cultivating humility in mainland Chinese schools. Our findings highlight the multiplicity and complexity of conceptualisations of humility and the challenges faced by the teachers in cultivating humility. The study also raises questions about the politics of practicing humility and the complex entanglements between moral values and social norms and relations, inviting more research to examine the complex implications of moral virtues that are promoted in schools and wider societies around the world. Despite their recognition of the potentially negative consequences of humility such as avoidance from competition and entailing emotional constraints, the teachers regarded humility as a predominantly positive moral concept important for learning, teaching, and teacher–student relationship. Meanwhile, they associated it with disciplinary dispositions such as being quiet, subtle, cautious, or dutiful. The teachers' attempts to cultivate it among their students were highly contingent, however, due to various challenges, including a lack of teacher training and limited textbook contents on humility, the exam-orientedness of the Chinese education system, and the perceived individualistic dispositions of Chinese students. [ABSTRACT FROM AUTHOR]

Philosophers often claim that doing philosophy makes people better thinkers. But what evidence is there for this empirical claim? This paper reviews extant evidence and presents some novel findings. We discuss standardized testing scores, review research on Philosophy for Children and critical thinking skills among college students, and present new empirical findings. On average, philosophers are better at logical reasoning, more reflective, and more open-minded than non-philosophers. However, there is an absence of evidence for the claim that studying philosophy led to these differences. We present some preliminary and suggestive evidence that although some of these differences may be attributable to philosophical training, others appear to be selection effects. The key takeaway is that more data are needed. We conclude by urging philosophers and interdisciplinary collaborators to gather more data to test the claim that studying philosophy makes people better thinkers. [ABSTRACT FROM AUTHOR]

We all have the capacity to love, but the courage to do so must be cultivated! Once in a lifetime, if we are lucky, we meet that someone who has against insurmountable odds mastered the courage to love. One who doesn't simply talk it but whose very being exudes love. I consider myself of all people most fortunate to have befriended such a one in the person of Donna Rockwell. It is only through developing one's total personality to the capacity of loving one's neighbor with "true humility, courage, faith and discipline" that one attains the capacity to experience real love, and this should be considered a rare achievement. My friend, Donna Rockwell accomplished this! This little woman, small in stature yet a giant in the lives of so many, dared to love. And for this, Donna will forever be revered as a power-house in my life and in the field of Existential-Humanistic Psychology. [ABSTRACT FROM AUTHOR]