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In this article, I explore the moral significance of human interiority, examining how one's inner life has moral import vis-à-vis external, observable, or public behaviour. Contrary to views that problematize interiority or introspection, pitting them against truthful self-understanding, sociality, or public moral behaviour, I will draw on Augustine and Iris Murdoch as resources for reconsidering interiority's role in moral growth. First, I will show how both depict objective, 'public' moral behaviour as being fundamentally contingent upon subjective, 'personal' judgement, deliberation, and reflection. Then, I will consider three overlapping areas of interest regarding subjectivity in Augustine and Murdoch: self-examination, humility, and love. In drawing on Augustine and Murdoch as resources for an enriched account of interiority vis-à-vis moral growth, I hope to reaffirm the significance of subjectivity for 'public', objective moral behaviour while re-examining settled, conventional characterisations of subjectivity and objectivity by suggesting that our perspectives and responses to questions concerning the good are irreducibly and inextricably personal. [ABSTRACT FROM AUTHOR]

Spiritual pride is a threat to all who take spiritual formation seriously, but it is often difficult to discern. Reflecting on this vice within the revivals of the First Great Awakening and in his own life, Jonathan Edwards (1703-1758) both diagnosed the symptoms of spiritual pride and addressed its potential cures. This article looks specifically at Edwards's analysis of spiritual pride and his perspectives on the pathways to overcoming its power. In the end, Edwards proposed that Christians could pursue spiritual formation and yet remain humble if they would develop a new perspective of "comparative meanness" and develop new postures of "self-examination" and "glorying." Edwards's vision for a humble spiritual formation provides helpful insights both for locating spiritual pride in the Christian life and for severing its varied roots. [ABSTRACT FROM AUTHOR]

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

Introduction: This study aims to examine the mediating role of psychological well-being in the relationships between human resources management practices and job performance. Also, this study aims to assess the moderating role of humility on these relationships. Methods: Multiple regression, mediation, and moderation analyses were conducted with MPlus software on a sample of 569 workers who filled out a questionnaire at both Time 1 and Time 2. Both data collections took place between April 20, 2022, and May 2, 2022, for Time 1, and between June 20, 2022, and July 3, 2022, for Time 2. Data were collected through the Leger Opinion (LEO) online panel, with respondents required to be workers. Results: We found that psychological well-being at T1 did not play a mediating role between human resources management practices at T1 and job performance at T2. Also, humility did not moderate the relationships between human resources management practices at T1 and psychological well-being at T1 but did significantly moderate the longitudinal relationships between human resources management practices at T1 (i.e., dotation, formation, career management, autonomy, occupational health and safety, diversity management, indirect compensation, flexibility, performance management), and job performance at T2. Discussion: For all significant interactions, the results indicated that when humility was high, the longitudinal effect of good human resources management practices led to high in-role job performance. [ABSTRACT FROM AUTHOR]

Recent political events across the globe have illustrated a resurgence in people's intolerance to ideas different from their own. We mobilize the idea of intellectual humility to assess how extant psychological theories account for individual differences in people's tolerance for conflicting ideas. Then, we introduce concepts from the Learning Sciences to determine how alternative methodologies could augment research on intellectual humility and civic engagement. Last, we summarize these analyses by pointing to their relations with three intersecting challenges and solutions regarding studying IH in multiple contexts and with new multiple data sources. [ABSTRACT FROM AUTHOR]

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

In this paper, I provide a characterisation of a neglected form of humility: magnanimous humility. Unlike most contemporary analyses of humility, magnanimous humility is not about limitations but instead presupposes that one possesses some entitlement in a context. I suggest that magnanimous intellectual humility (IH) consists in a disposition to appropriately refrain from exercising one's legitimate epistemic entitlements because one is appropriately motivated to pursue some epistemic good. I then shown that Magnanimous IH has an important role to play in contexts of disagreement and oppression. It calls on knowing parties to refrain from pressing their epistemic entitlements to facilitate mutual understanding. And it is a virtue that oppressed persons have good reason to cultivate in order to develop meta‐lucidity in themselves and others. [ABSTRACT FROM AUTHOR]

With reference to imagery from Matthias Grünewald's masterpiece the Isenheim Altarpiece this essay considers how health-care practitioners especially— but all of us in practice—can learn to wonder in a way that does not objectify the differently abled but instead honors them. Wondering at the images in Grünewald's work requires humility curiosity patience compassion and grit—virtues that all health-care professionals would do well to cultivate. [ABSTRACT FROM AUTHOR]

Paul Woodruff, who sadly passed away last year (28 August 1943–23 September 2023), left us an extraordinary and timely gift in his book Living Toward Virtue , a masterpiece on practical ethics that engages with and goes beyond the Socratic philosophy found in Plato's dialogues. The book is a tour de force of scholarship, intellectual humility, and philosophical acuity. It offers a neo-Socratic approach to virtue ethics – often contrasting it with neo-Aristotelian virtue ethics – based on the Socratic idea of taking care of our souls, which entails relentless self-examination that maintains us aware of our cognitive limitations and could help us avoid moral injury. [ABSTRACT FROM AUTHOR]

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

The aim of this article is to put forward suggestions for educating the virtue of humility in adolescence. We analyze the proposal of June Tangney, who distinguishes six traits that we have grouped into the inner dimension, related to self-knowledge, and the outer dimension referring to the relationship with others and with the universe. These six elements are analyzed in a different order for educational intervention in the classroom. The educational strategies outlined can serve as a reference to facilitate the acquisition of humility, which implies the improvement of interpersonal relationships and self-knowledge. [ABSTRACT FROM AUTHOR]

I compare the discussion on exclusivism in religion to the discussion on exclusivism in general. With defenders of religious exclusivism, such as Plantinga, I argue that it is a subset of general exclusivism and is as little blameworthy as the latter is. This explains why defenders of religious exclusivism are right in assuming that the burden of proof is on the shoulders of the critics of exclusivism. Yet, this answer solves only part of the problem. It answers only the first order question of whether it is legitimate to hold exclusivist truth claims in religion. It does not answer the second order question of how, in what spirit, they should be held. I argue that there are contexts in which exclusivist truth claims should be held in a humble fashion, for example contexts in which (cognitive) ambiguity reigns. If they are held in those contexts in an overconfident fashion, they are epistemically and/or morally blameworthy. Since religion is characterized by a measure of (cognitive) ambiguity, exclusivist religious truth claims should be held in a humble fashion. They are thus blameworthy if held in an overconfident fashion. Yet, if held in a modest spirit, there is nothing wrong with religious exclusivism. [ABSTRACT FROM AUTHOR]

We investigated large language models' (LLMs) efficacy in classifying complex psychological constructs like intellectual humility, perspective-taking, open-mindedness, and search for a compromise in narratives of 347 Canadian and American adults reflecting on a workplace conflict. Using state-of-the-art models like GPT-4 across few-shot and zero-shot paradigms and RoB-ELoC (RoBERTa -fine-tuned-on-Emotion-with-Logistic-Regression-Classifier), we compared their performance with expert human coders. Results showed robust classification by LLMs, with over 80% agreement and F1 scores above 0.85, and high human-model reliability (Cohen's κ Md across top models =.80). RoB-ELoC and few-shot GPT-4 were standout classifiers, although somewhat less effective in categorizing intellectual humility. We offer example workflows for easy integration into research. Our proof-of-concept findings indicate the viability of both open-source and commercial LLMs in automating the coding of complex constructs, potentially transforming social science research. [ABSTRACT FROM AUTHOR]

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

ABSTRACT 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]

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

Conflict is a ubiquitous, but potentially destructive, feature of social life. In the current research, we argue that intellectual humility—the awareness of one's intellectual fallibility—plays an important role in promoting constructive responses and decreasing destructive responses to conflict in different contexts. In Study 1, we examine the role of intellectual humility in interpersonal conflicts with friends and family members. In Study 2, we extend this finding to workplace conflicts. In both studies we find that intellectual humility predicts more constructive and less destructive responses to conflict. This work extends the burgeoning literature on the benefits of intellectual humility by demonstrating its association with responses that help defuse conflictual encounters. [ABSTRACT FROM AUTHOR]

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

Introduction: In this longitudinal study, we examine the potential costs and benefits of humility for well-being and civic trust among immigrants in a pluralistic democracy. Methods: With data from 14,864 immigrant participants from a nationwide random sample in New Zealand, we used multilevel modeling to examine the associations of general humility (i.e., honesty-humility modesty) with well-being (life satisfaction and meaning) and civic trust (trust in police) over time in contexts with varying levels of ethnic deprivation and perceived religious discrimination. We hypothesized that (a) humility would correlate positively with well-being and civic trust (Hypothesis 1), (b) these associations would be attenuated in the contexts where perceptions of ethnic deprivation and religious discrimination are high (Hypothesis 2), and (c) these interaction effects would become more pronounced when cultural identities are salient (Hypothesis 3). Results: Multilevel modeling revealed partial support for these hypotheses. Although humility correlated positively with well-being and trust in police over time, the twoway and three-way interactions did not yield substantial support for Hypotheses 2 and 3, respectively. The context of religious discrimination did, however, marginally attenuate the positive association between humility and trust in police. Discussion: Collectively, these results demonstrate that humility is associated with multiple benefits to well-being and civic trust and has few--if any--potential drawbacks. [ABSTRACT FROM AUTHOR]

The digital era brings significant changes in various aspects of life, including education. Christian schools are faced with the challenge of integrating Christian values in the implementation of the Merdeka Curriculum amid the onslaught of digital technology. This study aims to analyze the integration of Christian values in the implementation of the Merdeka Curriculum in Christian schools in developing student character in the era of digital technology. This research uses qualitative research methods. The data collection technique in this study is a literature study. The data that has been collected is then analyzed in three stages, namely data reduction, data presentation and conclusion drawing. The results showed that Christian values that can be taught to children at school through the Merdeka Curriculum include love, patience, tolerance, empathy and sympathy, honesty, humility, loyalty, and responsibility. The implementation of these values in Christian schools through the Merdeka Curriculum can produce graduates with strong character and ready to face challenges in the era of digital technology. These Christian values help students build a strong and firm faith, so that they are able to face the various temptations and challenges presented by digital technology. [ABSTRACT FROM AUTHOR]

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

Aims: The leader's ability to act with self‐awareness, lead with generosity, and consider others' opinions is what defines humility leadership. In recent healthcare literature, there has been extensive exploration of humility leadership and psychological safety, but these studies were non‐nursing. It is crucial to understand how humble leaders can empower their staff's psychological safety, as inclusivity is a key aspect of humility leadership and is closely linked to psychological safety. Therefore, this study examined the association between nursing leaders' humility leadership and team members' psychological safety. Design: A quantitative cross‐sectional design was used in the current study. Methods: To assess the studied variables, 245 nursing academics, nurses, and nursing leaders were recruited from different universities and hospitals using the convenience snowball sampling technique, yielding a response rate of 70%. After a pilot study, an online survey using Google Forms was hosted in 2022. Findings: The psychological safety of nursing team members was not found to be associated with the humility leadership of nursing leaders. Despite the participants' reports of their nursing leaders exhibiting humility leadership (mean = 3.57/5, SE = 0.055), the participants also reported that psychological safety was borderline (mean = 3.09/5, SE = 0.041). Conclusion: The borderline nursing team members' psychological safety implies that different types of leadership may have an impact on the psychological safety of nursing team members. The lack of association between nursing leaders' humility leadership and the psychological safety of nursing team members highlights the need for further understanding and effort from nursing leaders to establish psychologically safe work environments. Impact: This research offers valuable insights into how the humility of nursing leaders impacts the psychological safety of nursing team members. The psychological safety of the nursing team members highlights the specific responsibilities that nursing leaders should assume to establish psychologically safe work environments. Patient or Public Contribution: There was no Patient or Public Contribution, as the sample included nursing academics, nurses, and nursing leaders recruited from different universities and hospitals. Implications for Practice/Policy: A simple intervention that humble leaders can initiate is inclusivity, where subordinates' positive worth, strengths, and contributions are acknowledged. Inclusivity is a characteristic of humility leadership.Improving teams'' psychological safety calls to promote a culture of civility in the workplace.A random and larger sample is needed, including other types of universities and hospitals, using other research designs across other cultures. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Medicina y Cine / Journal of Medicine & Movies is the property of Ediciones Universidad de Salamanca 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.)

Copyright of Afyon Kocatepe University Journal of Social Sciences / Afyon Kocatepe Üniversitesi Sosyal Bilimler Dergisi is the property of Afyon Kocatepe University (AKU) Sosyal Bilimler Enstitusu 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.)

"Humble" and "business school" are not two words you might associate together, but we can address grand challenges only if business school education instills epistemic humility through reflexivity. We hope that this call-to-action challenges educators to consider how we develop future business leaders who are sensitized to the communities around them, open to tackling the range of challenges that the Sustainable Development Goals (SDGs) present to all of society. [ABSTRACT FROM AUTHOR]

This paper investigates One Health (OH) applied to antimicrobial resistance (AMR) to deepen and nuance its conceptual underpinnings and inform effective implementation. We consider how models of OH and AMR wedded to bioscience assumptions of life obscure biosocial complexity and reinforce the misleading assumption that scientific knowledge of AMR is generated outside social systems. With reference to in-depth interviews with medical practitioners, scientists and policy-makers working on AMR in Australia and the UK, we explore accounts of OH action on AMR. We show that the implementation of OH is subject to some fragmentation due to workforce organisation, funding arrangements and the absence of detailed guidance for translating OH into practice. Despite OH aspirations for transdisciplinary cooperation and innovation, human-centrism and somewhat incommensurable professional and scientific views on OH constrain trust in the policy approach and limit effective action. We discuss how, in some settings, OH action on AMR does resemble policy aspirations when emphasis is placed on collaborative humility, a finding that underlines OH's biosocial character. We argue for the development of more robust biosocial models of OH to guide its application to AMR in real world settings. [ABSTRACT FROM AUTHOR]

This study aims to analyze the effect of implementing servant leadership practices on adopting digital transformation among employees at Algeria Telecom’s commercial agencies in Laghouat. The independent variable, Servant Leadership, is explored through five dimensions: Moral Love, Empowerment, Humility, Vision, and Trust. Conversely, the dependent variable, the Adoption of Digital Transformation, is assessed through three dimensions: Operational, Relational, and Transformational. To fulfill the objectives of this research, a questionnaire was developed and administered to a sample of 74 employees. The data were analyzed using SPSS software version 25. To test the hypotheses, the study employed Structural Equation Modeling via Partial Least Squares (PLS-SEM) and the Bootstrapping method of testing the hypotheses of the study, through the Smart -PLS (4) software. The findings reveal that servant leadership practices notably influence the adoption of digital transformation among employees, with significant effects observed specifically in empowerment and trust, which recorded probability values of 0.008 and 0.024, respectively. In contrast, the dimensions of Moral Love, Humility, and Vision were found to exert no significant effect, as their probability values were 0.388, 0.183, and 0.167, respectively, which are above the significance level of 0.05. Based on these results, the researchers propose several recommendations: granting a portion of decision-making autonomy to employees to foster empowerment, encouraging teamwork towards common organizational goals, streamlining communication channels for efficient information delivery, and enhancing trust and job satisfaction through both material and moral incentives within the organization.

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]

Although mentorship is vital for individual success, potential mentors often view it as a costly burden. To understand what motivates mentors to overcome this barrier and more fully engage with their mentees, we introduce a new construct, "learning direction," which captures the beliefs people have about which individuals within a hierarchy—upward, lateral, or downward—are valuable sources of knowledge. Although most mentors believe knowledge resides higher up in hierarchies, the current research demonstrates mentors are more engaged and effective when they value insights from below. Our first three studies found that downward learning predicted mentor engagement (Study 1) because downward learning-directed mentors viewed mentoring as a worthwhile opportunity for their own learning (Studies 2A and 2B). A field study examined downstream consequences on mentees' learning outcomes, finding that downward learning-directed mentors trained more hireable mentees (Study 3). A final experiment established causality while also demonstrating that learning direction is open to intervention: reflecting on a downward learning experience increased mentor engagement, which enhanced the mentorship experience for their mentees (Study 4). We extend theories on learning orientation to learning direction and demonstrate that beliefs about the hierarchical sources of learning are critical to successful mentoring. [ABSTRACT FROM AUTHOR]

Bernard of Clairvaux’s anti-heretical writings is a unique opportunity to follow, as historiography has shown, how he could construct fast between orthodoxy and heterodoxy. Moreover, this polemic is a moment of conflict that allows us to explore Bernard’s complex approaches towards laity, as it reveals a tension in the way that he envisioned the proper societal order. In his accusations against heretics monastic values, such as humility and obedience, play a central role. Having this as a point of departure, this study discusses their role by juxtaposing Bernard’s polemic with his other works, in order to investigate how these monastic values could be imposed on non monastic audiences through Bernard’s anti-heretical writings. The overall aim is to explore how Bernard of Clairvaux could re-negotiate the boundaries and blur the lines between laity and clergy, while he fought against heresy

The peaceful and stable development of the world has always been an essential issue of common concern for humanity. In recent years, abundant studies have found that identification with all humanity (IWAH) is crucial for improving positive intergroup outcomes. Thus, identifying the factors that may enhance the level of IWAH is vital. This study constructs a two-wave longitudinal design among adolescents (N = 422, 48.3% female) to investigate the relationship between intellectual humility and IWAH, and to explore the role of openness to diversity (OTD) and intergroup contact between them. Measurements were completed on two separate occasions at a six-month interval. The results confirm that there is a positive relationship between intellectual humility and IWAH, in which OTD plays a mediating role. Moreover, higher intergroup contact enhances the indirect connection between intellectual humility and IWAH through OTD more than low intergroup contact. These findings advance our understanding of the psychological mechanisms of IWAH and provide empirical evidence for cultivating and enhancing the level of IWAH among adolescents. [ABSTRACT FROM AUTHOR]

The teachers' role extends beyond academics, including sharing knowledge and imparting moral values and ethics to students. However, guardians and students have multi-dimensional expectations from their teachers, encompassing several facts and figures. Considering the context, this study investigates those multifaceted expectations aiming to bridge the gap and propose measures for enhancing the teachers' ability to meet the expectations of guardians and students. This study has collected data through a structured questionnaire survey. The sample population of this study includes guardians, students, and teachers from primary to tertiary education levels. A total of 384 samples were selected from unknown populations. A descriptive statistical technique (percentage analysis) was applied to identify patterns and trends in the quantitative data. This study finds that the expectations of guardians and students emphasize the teacher’s role as a good human being, guide, and role model. Skills for motivation, thirst for knowledge, empathy, and communication are considered the necessary qualities for an ideal teacher. Moreover, respondents argue that effective teacher-student relationships depend on fairness, openness, accessibility, and compassion. They emphasize enhancing teachers' humility, neutrality, clear communication, and ability to realize the expectations of students. The study recommends measures that may help teachers meet the intricate expectations of guardians and students, such as providing training, opportunities for higher education, ensuring academic support, teacher autonomy and flexibility, and depoliticizing educational institutions. It concludes that enhanced support and teacher training are vital in meeting the complex expectations of guardians and students. The findings of this study contribute to the enhancement of teaching-learning practices and the delivery of quality education. [ABSTRACT FROM AUTHOR]

This study discusses the directive act of directive speech delivered by Umar bin Khattab, which aims to influence the thoughts and actions of Muslims. This study uses a descriptive-analytical method with a qualitative approach, aiming to describe and interpret the data as it is. The data collection method used is the listening method with the free listening technique (SBC) and the recording technique. The collected data was then analyzed using a matching method and a pragmatic sorting technique, and an analysis of the strategies based on the theory of Brown and Levinson (1987). The results of this study identified 34 utterances containing directive speech acts in the five speeches of Umar bin Khattab, which are categorized into 9 requests, 18 commands, 3 requesting attention, 1 prohibition, and 1 type of warning. Umar bin Khattab's inaugural speech as Caliph emphasized the importance of prayer, humility, and seeking Allah's guidance. Through directive speech, he invoked blessings for the Prophet Muhammad, praised Abu Bakr's virtues, and sought support and guidance from the Ummah, highlighting the significance of piety and humility in leadership [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. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

This article draws on a case study of a third‐year geography course to explore the potential of music in fostering relational pedagogy in higher education. We argue that the reciprocal nature of music sharing generates a dialogical space that allows for multiple relations to be developed between the learners and their selves, among students and peers, between learners and teachers, as well as between students and the materials they study and the wider world. Furthermore, music encourages an approach to pedagogy that is emancipatory and which is characterised by genuine care, humility and trust. [ABSTRACT FROM AUTHOR]

Collaborative Online International Learning (COIL) is a simulated global exchange experience that utilizes technology to bridge the gap between classrooms worldwide. Past research suggests that COIL may be useful in facilitating intercultural communication effectiveness and cultural humility for adult learners. As such, this quantitative study sought to examine the effects of a COIL experience that connected adult learners in the United States and Brazil on their intercultural effectiveness and cultural humility. Two instruments were used to collect data, including the Cultural Humility Scale and Intercultural Effectiveness Scale before and after the COIL experience. Data analyses revealed statistically significant increases in participants' intercultural effectiveness and cultural humility following the COIL experience. These findings provided insights into the effects of COIL on the intercultural effectiveness and cultural humility of adult learners. They also informed andragogical practices for cultivating attitudes, skills, and behaviors for intercultural interactions among adult learners in educational and other professional settings. However, further research on the outcomes of COIL is beneficial. [ABSTRACT FROM AUTHOR]

Researching the question of how the Roman Catholic Church (RCC), and by extension other institutional systems, respond or do not respond to the lived reality of abuse and its cover-up cannot be done without seeking to understand the underlying issue: What is the RCC responding (or not responding) to? One elucidating and perhaps surprising answer lies in the little and often misunderstood word vulnerability. Vulnerability, most probably counter-intuitively, has in fact the power to enhance violence or to reverse its destructive influence. This thought forms the basis for an exploration into what Professor Dr. Hildegund Keul has named the vulnerability and expenditure paradox. The logic in both of them seems understandable and straightforward. Yet, when genuinely understood, they are unsettling. They reveal an uncomfortable dilemma, a reality check and, ultimately, a choice as the paradox raises the rather earthly question: do we attempt to cheat death and therefore lose life, or do we opt for "creation through loss"? The first might, though linked to violence, lead to a feeling of security and invulnerability. The second exemplifies the passion of authentic suffering, humility and identity dependence. From a Christian perspective, it is the incarnation of love. [ABSTRACT FROM AUTHOR]

This article presents one school's perspective on the application of restorative practices to its community life. It is borne out of a deep commitment to the three components described in Micah 6:8--justice, mercy, humility--as being central to the school's establishment of restorative culture as a key part of its presentation of itself as God's people gathered in community. The article also explores the background that informed the school's current approach to restorative justice practices. The author shares the outcomes of some complex and nuanced situations that are real-life and drawn from several different school sources. [ABSTRACT FROM AUTHOR]

Recent models of wisdom in philosophy and psychology have converged on conceptualizing this intellectual virtue as involving metacognitive processes that enable us to know how to live well and act morally. However, these models have been critiqued by both philosophers and psychologists on the grounds that their conceptions of wisdom are redundant with other constructs, and so the concept of wisdom should be eliminated. In reply, I defend an account of wisdom that similarly conceptualizes wisdom as involving metacognitive processes, but without being subject to the critique that wisdom is redundant. To isolate what's unique about wisdom, I examine the self-regulatory processes that are relevant for being effective in striving to achieve our goals and draw further insights from the research on skill acquisition and expertise. This framework reveals that the unique contribution that wisdom can make beyond these other processes is in setting and revising our conceptions of living well and the constitutive virtues, and so the concept of wisdom is not redundant. In addition, this account can help to resolve two other areas of contention in wisdom research, which is accounting for the connection between wisdom and moral motivation, as well as the role of emotion in wisdom. A goal-oriented approach provides insight into factors influencing moral motivation due to distinctions in the ways goals are formulated, and for a better understanding of the connection between emotion and wisdom I endorse enactivist accounts that maintain that emotions are embodied appraisals connected to our deeply held cares and values. [ABSTRACT FROM AUTHOR]

Practical wisdom is the sine qua non of good conduct for Aristotelian virtue ethicists. Aristotelians conceive it as the virtue responsible for the intellectual side of good conduct, which involves having the right goal and deliberating well about what fulfils that goal, among other tasks. But is there any such trait as practical wisdom? Given the diversity of jobs practical wisdom is asked to do (seven goals are often enumerated), there may be a cluster of traits corresponding to what Aristotelians are talking about, so there really isn't one trait. In this paper, I defend a traditional Aristotelian position on practical wisdom, arguing that it is one thing despite having different functions. Following Thomas Aquinas, we can see practical wisdom as having parts. Those parts may be psychological components (integral parts) of the trait, or they may be derivative functions (virtual parts), things that someone with practical wisdom is also able to do because they have practical wisdom. Still, practical wisdom is one because it is a trait that functions to enable us to pursue the good as good; it possesses what I will call here 'practical unity' as the master virtue of praxis or acting well full stop. [ABSTRACT FROM AUTHOR]

Organizational research has increased in the contemporary, digitalized and global society. Mainly researchers in Western countries conducted empirical, organizational research in the past. These studies have investigated combinations of psychological safety, knowledge sharing and leaders' expression of humility because these variables have crucial roles in organizational functions. Japanese research on these variables has been scarce due to the lack of scales for assessing these variables in Japanese. From a methodological perspective, research conducted in Western and other cultures where most people understand English requires multicultural validation studies. Therefore, we developed Japanese versions of scales assessing psychological safety, knowledge sharing and expressed humility and assessed their structural validity, internal consistency and convergent validity. The results indicated factor structures and inter-correlations between the scales consistent with previous research. This work is novel because of its large samples across multiple job types in contemporary work organizations. We expect this study to make methodological and theoretical contributions to future research. [ABSTRACT FROM AUTHOR]

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In the context of science communication, complexity is often reduced. This study employs a 2 × 2 experimental design (N = 432) to investigate how two factors, namely the communication of complexity (reduced vs not reduced) and the provision of suggestions for concrete action (suggested vs not suggested), influence individuals' productive engagement with the socio-scientific topic of sustainable energy. Measured variables include topic-specific intellectual humility, judgements of source trustworthiness, willingness to act, anxiety, and hope. As expected, communication of complexity led to higher topic-specific intellectual humility, higher epistemic trustworthiness and higher anxiety. When a concrete action was communicated, participants reported lower topic-specific intellectual humility. Participants' willingness to act was not significantly affected by the experimental manipulation. The results of the study imply that the communication of complexity does not hinder people's productive engagement with science. [ABSTRACT FROM AUTHOR]

A long-held precept is that vitamin D supplementation primarily, if not exclusively, benefits individuals with low circulating 25-hydroxyvitamin D (25[OH]D) concentrations at baseline. However, the most appropriate 25(OH)D threshold to distinguish unacceptably low vs reliably adequate concentrations remains controversial. Such threshold proposals have largely been based on observational studies, which provide less robust evidence compared to randomized clinical trials (RCTs). Since the Endocrine Society's first vitamin D–related guideline was published in 2011, several large vitamin D–related RCTs have been published, and a newly commissioned guideline development panel (GDP) prioritized 4 clinical questions related to the benefits and harms of vitamin D supplementation in generally healthy individuals with 25(OH)D levels below a threshold. The GDP determined that available clinical trial evidence does not permit the establishment of 25(OH)D thresholds that specifically predict meaningful benefit with vitamin D supplementation. The panel noted important limitations in the available evidence, and the panel's overall certainty in the available evidence was very low. Nonetheless, based on the GDP's analyses and judgments, the Endocrine Society no longer endorses its previously proposed definition of vitamin D "sufficiency" (ie, at least 30 ng/mL [75 nmol/L]) or its previously proposed definition of vitamin D "insufficiency" (ie, greater than 20 ng/mL [50 nmol/L] but lower than 30 ng/mL [75 nmol/L]). The Endocrine Society's rationale for such is the subject of this Guideline Communication. [ABSTRACT FROM AUTHOR]