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Conceptually, humility has gained attention not only in the public sphere but also within theology and philosophy. On a phenomenological basis, the article examines relevant experiences of being human that allow a definition and suggest what might be meant by „humility" at present. The analyzed connection between feeling and normativity aims to clarify the extent to which those concerned also incorporate humility into their way of life in the long term, beyond the decisive experiences. The explanations touch on a similar understanding of the concept as, for example, Schleiermacher, Ritschl, Herrmann or Otto have put forward, but at the same time would like to show to what extent humility could also be understood differently than in the traditional Christian sense. The study presents an alternative phenomenological reading that seeks to offer a grounded analysis of experience to support the fruitful theological discourse. [ABSTRACT FROM AUTHOR]

Im Zentrum des Buches Zefanja steht die Frage, ob Menschen am Gerichtstag Gottes gerettet werden können, auch wenn dieser ganz von Gottes Zorn über menschliche Schuld bestimmt sein wird. Sicherheit kann der Prophet nicht vermitteln, so sehr er letztlich von Gottes Güte überzeugt ist und auf sie vertraut. Wohl aber kann er dem Gottesvolk die unabdingbaren Voraussetzungen zum Überleben nennen, die im Begriff der „Demut“ gipfeln, der auf das Gottesverhältnis bezogen ist. [ABSTRACT FROM AUTHOR]

This article reports on the current status and key findings of a growing body of empirical research on humility; argues for further interdisciplinary, collaborative research between empirical psychology and practical theology; and outlines several generative future research trajectories. Scientific studies of humility could be quite relevant to practical theology, particularly informing research on spiritual formation, intercultural competence, theological education, leadership development, and clinical care. At the same time, we argue for increased attention to theology and spirituality in psychological research on humility, particularly given the strong role of religious and spiritual traditions/communities in promoting humility as a virtue and recent feminist practical theological critiques of humility constructions. Engagement between social scientists and theologians enables sharper reflection upon the moral values implicit in the expanding body of empirical research on humility. Such collaborative, interdisciplinary work is essential in shaping research-based interventions in clinical and religious practice. [ABSTRACT FROM AUTHOR]

This article reports on the current status and key findings of a growing body of empirical research on humility; argues for further interdisciplinary, collaborative research between empirical psychology and practical theology; and outlines several generative future research trajectories. Scientific studies of humility could be quite relevant to practical theology, particularly informing research on spiritual formation, intercultural competence, theological education, leadership development, and clinical care. At the same time, we argue for increased attention to theology and spirituality in psychological research on humility, particularly given the strong role of religious and spiritual traditions/communities in promoting humility as a virtue and recent feminist practical theological critiques of humility constructions. Engagement between social scientists and theologians enables sharper reflection upon the moral values implicit in the expanding body of empirical research on humility. Such collaborative, interdisciplinary work is essential in shaping research-based interventions in clinical and religious practice. [ABSTRACT FROM AUTHOR]

The attitude of humility in the context of surgical intensive care medicine incorporates a serving attitude towards the patient and the recognition of limitations in intensive care medicine. Limitations are set in the indications for intensive care medicine, in that which is medically possible and reasonable as well as ethically by the will of the patient which is binding for physicians. Furthermore, there are limitations due to available resources, due to the personal knowledge and abilities of the physician and the intensive care treatment team and due to the equipment in the intensive care ward. It is absolutely necessary to recognize and avoid futile care because this involves the use of resources which will be lost for the care of other patients who would profit from intensive care. The formal difficulties in the definition and determination of futile care are discussed. [ABSTRACT FROM AUTHOR]