Intellectual humility and forgiveness of religious leaders

This article presents two studies that examined how perceptions of intellectual humility affect response to a transgression by a religious leader. In Study 1, participants (N = 105) rated the religious leader on intellectual humility regarding different religious beliefs and values, as well as general humility and forgiveness of the leader for a transgression. Perceived intellectual humility was positively associated with forgiveness, even when controlling for perceived general humility. In Study 2, we replicated the findings from Study 1 on an independent sample (N = 299). Also, the type of offense moderated the association between perceived intellectual humility and forgiveness. For participants, who reported an offense in the area of religious beliefs, values, or convictions, the association between perceived intellectual humility and forgiveness was stronger than for participants, who reported a different type of offense. We conclude by discussing limitations and areas for future research.     

A little shot of humility: Intellectual humility predicts vaccination attitudes and intention to vaccinate against COVID-19

Vaccinations remain a critical, albeit surprisingly controversial, health behavior, especially with the promise of widely available COVID-19 vaccine. Intellectual humility, a virtue characterized by nonjudgmental recognition of one's own intellectual fallibility, may counter rigidity associated with anti-vaccination attitudes and help promote vaccine-related behaviors. This study investigated whether intellectual humility is related to anti-vaccination attitudes and intentions to vaccinate against COVID-19, and whether intellectual humility can predict unique variance in these outcomes beyond participant demographic and personal factors. Participants (N = 351, 57.23% male, mean age = 37.41 years, SD = 11.51) completed a multidimensional measure for intellectual humility, the anti-vaccination attitudes (VAX) scale, and a two-item COVID-19 vaccination intention scale. Bivariate correlations demonstrated that intellectual humility was negatively related with anti-vaccination attitudes overall, r(349) = −.46, p < .001, and positively related to intentions to vaccinate against COVID-19, r(349) = .20, p < .001. Hierarchical multiple regression revealed that intellectual humility predicted all four types anti-vaccination attitudes, overall anti-vaccination attitudes, and COVID-19 vaccination intentions above and beyond demographic and personal factors (i.e., sex, race/ethnicity, age, education, socioeconomic status, and political orientation), ΔR² between .08 and .18, ps < .001. These results bolster intellectual humility as a malleable psychological factor to consider in efforts to combat anti-vaccination attitudes and promote COVID-19 vaccination uptake.     

Intellectual humility predicts COVID-19 preventive practices through greater adoption of data-driven information and feelings of responsibility

Preventive health practices have been crucial to mitigating viral spread during the COVID-19 pandemic. In two studies, we examined whether intellectual humility—openness to one's existing knowledge being inaccurate—related to greater engagement in preventive health practices (social distancing, handwashing, mask-wearing). In Study 1, we found that intellectually humble people were more likely to engage in COVID-19 preventive practices. Additionally, this link was driven by intellectually humble people's tendency to adopt information from data-driven sources (e.g., medical experts) and greater feelings of responsibility over the outcomes of COVID-19. In Study 2, we found support for these relationships over time (2 weeks). Additionally, Study 2 showed that the link between intellectual humility and preventive practices was driven by a greater tendency to adopt data-driven information when encountering it, rather than actively seeking out such information. These findings reveal the promising role of intellectual humility in making well-informed decisions during public health crises.     

Intellectual Humility and Political Polarization: An Exploration of Social Networks,Attitudes, and Affect

Political polarization is increasing in the United States, threatening social harmony. As this threat grows, it is important to identify factors that engender polarization and ways to disrupt them. To this end, we examined the buffering role of intellectual humility against political polarization and the potential mediating role of political heterophily (i.e., affiliation and communication with political outgroup members). Data were collected in five assessments over an eight-month period, beginning one day prior to the 2020 U.S. presidential election (N = 387) and ending in July 2021 (N = 181). Results showed that intellectual humility was associated with (1) less affective and attitudinal polarization (although in some cases this effect was only present among conservatives) and (2) more political heterophily. Cross-sectional and prospective mediation analyses suggested that intellectual humility may act through political heterophily to reduce attitude polarization. Our findings offer support for the notion that intellectual humility buffers against political polarization and provide preliminary evidence for political heterophily as one mechanism of action.     

On Faithfully Knowing an Infinite God: Humility as an Intellectual Virtue in Gregory of Nyssa's Contra Eunomium II

This article explores the concept of intellectual humility, a crucial but undertreated dimension of Gregory of Nyssa's thought, first by focusing on a key section of Contra Eunomium II, and then by contrasting this account with contemporary versions of Kantian humility. While Gregorian and Kantian humility share similarities on the surface (e.g. both dwell on our inability to know the ‘essence’ of a thing), Gregory's vision of the virtue is formed through engagement with the biblical text and in the quest to know an infinite, self‐revealing God. In contrast to the flat resignation that characterizes Kantian versions of epistemic humility, Gregory's account of humility not only restrains but also empowers its practitioners in theological reflection. 1     

Psychological correlates of reasons for nonbelief: tolerance of ambiguity,intellectual humility,and attachment

ABSTRACT

The process of acquiring beliefs – including the belief that there is no God–is largely implicit. We propose that psychological factors that function largely outside of conscious awareness make different conscious reasons for nonbelief more plausible to different people. The present study focuses on intellectual humility, tolerance of ambiguity and attachment and how they relate to stated reasons for nonbelief. The survey was distributed online to an international network of over 100 atheist, secular, and freethought organisations. As predicted, emotional reasons for nonbelief were positively related to anxious attachment, and intellectual reasons for nonbelief were inversely related to tolerance of ambiguity. We did not find evidence for our hypotheses that intellectual reasons for belief would be related to intellectual humility, or that uncertainty reasons would be related to tolerance of ambiguity, intellectual humility, and avoidant attachment. We unexpectedly found that early socialisation reasons for nonbelief were negatively related to intellectual humility.     

Intellectual humility and religious tolerance

Abstract

The present study explored the relationship between (a) intellectual humility toward religious beliefs and values and (b) religious tolerance. Pastors who identified as Christian (N = 196) completed measures of conservatism, religious commitment, intellectual humility toward religious beliefs and values, and religious tolerance. Intellectual humility was a positive predictor of religious tolerance, even when controlling for conservatism and religious commitment. An interaction was found between exposure to religious diversity and intellectual humility, such that exposure to religious diversity was positively related to religious tolerance only for participants who reported high levels of intellectual humility. We conclude by discussing limitations, areas for future research, and implications for interfaith dialog and engagement.     

Intellectual humility and openness to the opposing view

Strong disagreements have stymied today’s political discourse. We investigate intellectual humility – recognizing the limits of one’s knowledge and appreciating others’ intellectual strengths – as one factor that can make disagreements more constructive. In Studies 1 and 2, participants with higher intellectual humility were more open to learning about the opposition’s views during imagined disagreements. In Study 3, those with higher intellectual humility exposed themselves to a greater proportion of opposing political perspectives. In Study 4, making salient a growth mindset of intelligence boosted intellectual humility, and, in turn, openness to opposing views. Results suggest that intellectual humility is associated with openness during disagreement, and that a growth mindset of intelligence may increase intellectual humility. Implications for current political polarization are discussed.     

Intellectual humility and prosocial values: Direct and mediated effects

Abstract

Research has established links between humility and prosocial outcomes. This study examined, with self-report data, whether humility with regard to one’s knowledge would be predictive of prosocial values. Consistent with hypotheses, intellectual humility was associated with higher levels of empathy, gratitude, altruism, benevolence, and universalism, and lower levels of power seeking. Analyses supported empathy and gratitude as mediators between intellectual humility and prosocial values. These findings leave open the possibility that intellectual humility may be a precursor to links previously established between empathy and gratitude and prosocial outcomes. Characteristics of intellectual humility such as recognizing one’s cognitive limits, having a non-defensive stance toward one’s beliefs, and respecting others’ viewpoints may put one in a unique position to experience empathy and gratitude, and by extension, a host of prosocial values. Future research would be required to examine whether intellectual humility is a possible point of intervention for promoting positive social interactions.     

The Virtue Epistemology of Maria Montessori

This paper shows how Maria Montessori's thought can enrich contemporary virtue epistemology. After a short overview of her ‘interested empiricist’ epistemological framework, I discuss four representative intellectual virtues: sensory acuity, physical dexterity, intellectual love, and intellectual humility. Throughout, I show how Montessori bridges the divide between reliabilist and responsibilist approaches to the virtues and how her particular treatments of virtues offer distinctive and compelling alternatives to contemporary accounts. For instance, she emphasizes how sensory acuity is a virtue for which one can be responsible, highlights the embodied nature of cognition through a focus on physical dexterity, interprets intellectual love as a way of loving the world rather than as a love that takes knowledge as its object, and presents an alternative account of intellectual humility to contemporary emphases on the interpersonal dimensions of this virtue.     

Intellectual Humility as Attitude

Intellectual humility, I argue in this paper, is a cluster of strong attitudes (as these are understood in social psychology) directed toward one's cognitive make‐up and its components, together with the cognitive and affective states that constitute their contents or bases, which serve knowledge and value‐expressive functions. In order to defend this new account of humility I first examine two simpler traits: intellectual self‐acceptance of epistemic limitations and intellectual modesty about epistemic successes. The position defended here addresses the shortcomings of both ignorance and accuracy based accounts of humility.     

Distinguishing intellectual humility and general humility

Two studies provide evidence for distinguishing intellectual humility (IH) from general humility (GH). Humility involves (a) an Accurate View of Self and (b) the ability to regulate egotism and cultivate an other-oriented stance; IH is a subdomain of humility that involves (a) having an accurate view of one’s intellectual strengths and limitations and (b) the ability to negotiate ideas in a fair and inoffensive manner. First, we present a theoretical framework for distinguishing these constructs. In Study 1, with a sample of undergraduate students (N = 1097), we used confirmatory factor analysis to provide empirical evidence for this distinction. We also found that IH predicted unique variance in openness to experience relative to GH. In Study 2, we examined additional evidence of discriminant validity with another sample of college students (N = 355). IH also predicted unique variance in need for cognition, objectivism, and religious ethnocentrism relative to GH.     

Relational humility: conceptualizing and measuring humility as a personality judgment

The study of humility has progressed slowly due to measurement problems. We describe a model of relational humility that conceptualizes humility as a personality judgment. In this set of 5 studies, we developed the 16-item Relational Humility Scale (RHS) and offered initial evidence for the theoretical model. In Study 1 (N = 300), we developed the RHS and its subscales--Global Humility, Superiority, and Accurate View of Self. In Study 2, we confirmed the factor structure of the scale in an independent sample (N = 196). In Study 3, we provided initial evidence supporting construct validity using an experimental design (N = 200). In Study 4 (N = 150), we provided additional evidence of construct validity by examining the relationships between humility and empathy, forgiveness, and other virtues. In Study 5 (N = 163), we adduced evidence of discriminant and incremental validity of the RHS compared with the Honesty-Humility subscale of the HEXACO-PI (Lee & Ashton, 2004).     

Humility attenuates negative attitudes and behaviors toward religious out-group members

Humility is marked by the regulation of selfish impulses for the sake of others, including holding a modest view of one’s beliefs (and their relative strengths and weaknesses). In three studies, we evaluated the extent to which humility attenuates negative attitudes, behavioral intentions, and behaviors toward religious out-group members. In Study 1 (N = 159), humility regarding religious beliefs was associated with positive attitudes toward religiously different individuals. In Study 2 (N = 149), relational and intellectual humility were associated with less aggressive behavioral intentions in a hypothetical situation in which their cherished beliefs were criticized. In Study 3 (N = 62), participants implicitly primed with humility administered significantly less hot sauce (a behavioral measure of aggression) to a religious out-group member who criticized their cherished views relative to participants in the neutral prime condition. We highlight the importance of humility in promoting positive attitudes and behaviors toward religious out-group members.     

‘If I only had a little humility,I would be perfect’: Children’s and adults’ perceptions of intellectually arrogant,humble, and diffident people

Abstract

Intellectual humility is usually regarded as a virtue. In this paper, we conceptualized intellectual humility along two dimensions: (1) placing an adequate level of confidence in one’s own beliefs; (2) being willing to consider other people’s beliefs. We tested whether children (ages 4 to 11 years) and adults perceived intellectual humility as positive and how these perceptions changed across development. To do so, we asked participants to evaluate an intellectually humble person as compared to an intellectually arrogant person, who readily dismissed other people’s beliefs, or to an intellectually diffident person, who was unsure of a well-supported belief. Young children did not favor the intellectually humble person over the others, but older children and adults liked this person better and tended to consider her nicer than the arrogant one and smarter than the diffident one. These findings suggest that the virtuousness of intellectual humility in others is recognized from mid-childhood on.     

Honesty–humility and a person–situation interaction at work

Person–situation interactions have attracted researchers' attention for decades. Likewise, the current work focuses on the interaction of honesty–humility and situational conditions in bringing about counterproductive work behaviour (CWB). As such, we introduce perceptions of organizational politics as a situational construct representing an opportunity for CWB. In a sample of N = 148 employees we found that particularly individuals low in honesty–humility were affected by situational circumstances. By contrast, those high in honesty–humility reported practically the same (lower) amount of CWB independent of the level of perceptions of organizational politics. In other words, employees low in honesty–humility were especially likely to condition their behaviour on environmental factors, a result that mirrors previous findings. Copyright © 2010 John Wiley & Sons, Ltd.     

Decomposing self‐estimates of intelligence: Structure and sex differences across 12 nations

This study examines the structure of self‐estimates of intelligence (SEI) across 12 nations (Australia, Austria, Brazil, France, Iran, Israel, Malaysia, South Africa, Spain, Turkey, UK and US). Participants rated themselves on general and specific abilities from three popular models of intelligence: Gardner's multiple intelligences, Sternberg's triarchic theory of intelligence, and Goleman's emotional intelligence. The results showed that (a) laypeople across nations have similar and invariant concepts of intelligence, (b) concepts of intelligence are cross‐culturally closely related to academic notions of intellectual ability and (c) sex differences in general and specific SEI favouring men are consistent across countries. Male hubris and female humility in SEI seem independent of sex differences in actual cognitive ability and national levels of masculinity‐femininity. Furthermore, international mean differences in general SEI could not be attributed to discrepancies in national intelligence quotient (IQ) levels or to cultural variations.     

Understanding Humility and Its Role in Relational Therapy

Humility is a character trait and virtue that has received scant attention in psychotherapy literature. A panel of experts was assembled to confer on their beliefs about humility for this Delphi study. They responded to a proposed definition of humility and provided a variety of statements regarding the role of humility in client change and relational therapy in general. The results suggest that key elements of change that occur during the process of relational therapy (including certain “common factors”) seem to be related to humility. Also, humility’s unique relationship to self and other suggests it is often at work in relational change. The authors propose further exploration of humility and its role as a pre-cursor to client change efforts. Humility’s role in the Transtheoretical Model of Change is hypothesized and future directions for theory and research are suggested.     

Spiritual barriers to humility: a multidimensional study

Many spiritual and religious traditions view spiritual pride as contrary to humility; however, the rising empirical research on spirituality and humility has involved limited investigation of the variety of spiritual barriers that inhibit a humble disposition. The present study investigated three distinct spiritual barriers (spiritual grandiosity, insecure attachment to God, and hunger for idealisation) as independent predictors of dispositional humility among graduate trainees in the helping professions (N?=?162) from a Protestant-affiliated university in the USA. Results indicated that each construct of interest predicted lower levels of humility when controlling for both spiritual impression management and the other spiritual barriers. These findings supported theoretical assertions of the discriminant validity of each independent variable in predicting lower levels of humility and supported construct validity of the humility measure. Conceptual considerations and suggestions for future research and graduate training are discussed.     

What Does Leaders' Character Add to Transformational Leadership?

The influence of leaders' character (e.g., integrity, humility/forgiveness) has rarely been examined in leadership research. The current investigation focused on the impact of integrity and humility/forgiveness on both followers' perceptions of leaders' worthiness of being followed (WBF) and stress. Results from a scenario experiment (n = 347) and a field study (n = 110) indicated that these aspects incrementally predict WBF above and beyond the impact of transformational leadership. Similar results were found concerning followers' stress with the exception of leader integrity in the field study. According to relative importance analyses, integrity and transformational leadership predict WBF equally well. The results have conceivable implications for human resources (personnel selection and development). Future research should examine additional outcome variables that are affected by certain leader characteristics as well as potential negative effects of the examined character aspects.