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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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

Using expectation states theory of status, this study proposed a theoretical framework exploring the relationship between a target's humility and their status attainment. The model incorporated the perception of the target's competence and the evaluator's self-construal as critical boundary conditions. Results of an experiment (N = 198) revealed that the target's humility positively influenced their status attainment. Additionally, this impact was stronger when the evaluator perceived the target to be of higher competence. Furthermore, when the evaluator had an interdependent (vs. independent) self-construal and greater perceived competence of the target, they allocated the target a higher status. These findings emphasize the roles of the target's humility and competence as well as the evaluator's self-construal in the complex process of status attainment, offering theoretical and practical implications for managing employees' work behavior in organizations. [ABSTRACT FROM AUTHOR]

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]

In this essay, Ybarra shares her experience of the Nibi Walk as one way to conceptualize practices of accountability and critical solidarity across cultures and modes of being, including the way the Nibi Walk's structure fundamentally disrupts concepts of linearity. Although Ybarra continues to ask some of the same questions she had when she first entered into the water walking ceremony, she gathers a bit more experience and knowledge every time she returns to the circle, every time she finds a different path into the inquiry. What she first learned growing up surrounded by Mexican American storytellers becomes confirmed without a doubt—that questions are more about the asking and the process of listening than they are about any particular answer. Reaching for justice and taking steps toward kinship takes humility before an ever-spiraling cyclical process. [ABSTRACT FROM AUTHOR]

Recent research has consistently highlighted the benefits of leader humility within organizations. However, much less is known about how leader humility can be contextually promoted beyond individual predispositions. This paper draws from the social-cognitive model of transference to illuminate how the contextual activation of significant-other schemas can enhance a leader's expressed humility in the workplace. Specifically, we propose that the activation of significant-other schemas can lead to increased interpersonal warmth and psychological safety among leaders, which in turn, promote humility in their interactions with followers. Furthermore, we posit that these effects are amplified in leaders who possess a strong relational identity. To test our hypotheses, we conducted a field experiment with 97 leaders and their 194 followers, where we randomly applied daily significant-other activation interventions to the leaders and surveyed the leaders and their corresponding followers across 10 consecutive workdays. Our findings provide support for the positive impact of significant-other schema activation on leader humility and confirm the moderating role of a leader's relational identity. We discuss the theoretical and practical implications of our findings. Funding: This research was supported by the National Natural Science Foundation of China [Grants 72022022 and 72332009] and the John Templeton Foundation [Grant 62265] entitled "Applied Research on Intellectual Humility." Supplemental Material: The online appendix is available at https://doi.org/10.1287/orsc.2023.17377. [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]

The article "Précis and Replies" delves into the significance of recognizing and respecting limits in human life, challenging the prevailing notion of boundless possibilities and unchecked individual autonomy. It explores the concept of "limiting virtues" like humility, moderation, and loyalty in various spheres of human existence, including ethics, politics, and economics. The text emphasizes the need for a balanced approach that values acceptance and appreciation over control and choice, advocating for a conservative ethic that prioritizes virtues conducive to human flourishing. The article engages with critiques and alternative viewpoints, ultimately underscoring the importance of navigating human imperfections and societal constraints with humility and gratitude. [Extracted from the article]

The article discusses the importance of overcoming limitations and attaining excellence in human endeavors, focusing on the virtues needed for self-perfection. It explores the concept of human flourishing and the role of practical wisdom in achieving it. The text emphasizes the individualized nature of self-perfection and the need for a balance of virtues, including limiting virtues like humility and temperance. It also touches on the ethical considerations of wealth creation and the integration of values and principles in a flourishing life. [Extracted from the article]

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]

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]

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]

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.

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]

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]