Modernizing the Virtue of Humility

This paper offers a novel, secular account of the virtue of humility. There are only two such accounts in recent philosophical literature: one defended by Julia Driver, the other by George Schueler. Driver attaches the virtue of humility to people who underestimate their merits, or lack beliefs about their merits altogether. Schueler thinks that humility requires indifference to how we are regarded vis-à-vis our accomplishments. This paper brings out the limitations of those accounts and constructs a new one which is free of them.

The new account derives directly from the under-appreciated approach defended a century ago by Hastings Rashdall, who developed a secular (albeit religiously-inspired) account of humility according to which true humility reflects love for one's neighbour. After indicating the flaws in Rashdall's approach, I develop an account based on his intuitions. Specifically, I argue that humility requires suppressing our egos when they lead us to neglect or disregard other duties. Humility comprises two dimensions: a private dimension, for when we uphold self-regarding duties rather than succumb to the temptations of ego; and a public dimension, for when we display fidelity to other-regarding duties at the expense of the pleasures of ego.     

Actor–partner interdependence of humility and relationship quality among couples transitioning to parenthood

The transition to parenthood is a challenging experience that often strains relationships, but perceiving one’s partner as humble (actor relational humility) and being perceived by one’s partner as humble (partner relational humility) were hypothesized to benefit couples during this transition. Married couples (N = 69) were tracked from the third trimester of pregnancy through 21 months postpartum. Husbands and wives provided ratings of relational humility and dyadic adjustment. Actor–partner interdependence models tested actor and partner effects of relational humility on dyadic adjustment across the transition. Although couples declined in dyadic adjustment over the transition at the same rate regardless of relational humility (counter to Hypothesis 2), those higher in relational humility reported greater dyadic adjustment at each time point during the transition (consistent with Hypothesis 1). These findings support the benefits of relational humility to relationship quality, and we call for further research into humility’s benefits during times of relationship transition.     

Honesty‐humility and prosocial behavior: The mediating roles of perspective taking and guilt‐proneness

The prosocial personality trait of honesty‐humility has received extensive attention in the last decade. However, research on the mechanism underlying the relationship between honesty‐humility and prosocial behavior is rather scarce. This study aims to explore the internal mechanism underlying this relationship to draw a complete picture of the honesty‐humility trait. A sample of 458 Chinese young adults was obtained to complete self‐report measures of honesty‐humility, perspective taking, guilt‐proneness, and prosocial behavior. The mediation model revealed that: (1) honesty‐humility positively related to prosocial behavior; (2) perspective taking and guilt‐proneness mediated the relationship between honesty‐humility and prosocial behavior, separately; and (3) the effect of honesty‐humility on prosocial behavior was mediated via perspective taking and then guilt‐proneness. In conclusion, we provide an initial support for the mediating roles of perspective taking and guilt‐proneness in the relationship between honesty‐humility and prosocial behavior. Both theoretical and practical implications for understanding the psychological mechanisms of prosocial behavior are discussed.     

谦逊领导的影响机制和效应:一个人际关系视角

谦逊是中华民族的传统美德,然而,现代社会的激烈竞争使得谦逊的有效性受到质疑。传统与现代观点的矛盾使得组织领导对是否表现谦逊以及如何表现谦逊产生疑问。本文基于人际关系视角,探究谦逊领导对员工组织公民行为的影响效应,以及在这个过程中下属归因的领导谦逊动机的作用。采用两阶段295份领导下属配对问卷调查,结果表明在控制了领导成员交换关系之后,谦逊领导通过提高与下属的关系亲近性促进下属的组织公民行为(建言和帮助行为)。同时,当下属归因的领导谦逊印象管理动机高时,谦逊领导的积极作用会被削弱。本文之后讨论了研究贡献以及未来的研究方向。     

Embarrassment of riches in the measurement of humility: A critical review of 22 measures

Abstract

Less than ten years ago, humility science seemed stuck with intractable measurement problems. Due to theoretical innovations, measures have proliferated in recent years. Humility science now faces a critical task of reconciling definitions and measures. We reviewed 22 measures of humility, including (a) survey measures of general humility, (b) survey measures of humility subdomains, (c) indirect measures of humility, and (d) state measures of humility. We coded each item of each measure into a humility content domain and compared the various content areas covered by each measure. Then, we described the scale structure and evidence pertaining to reliability and validity. Finally, we identified the relatively stronger measures of humility and recommended a consolidated definition of humility.     

‘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.     

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.     

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.     

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.     

Is modesty a subdomain of humility?

Although many scholars have sharply distinguished humility from modesty, several research teams recently conceptualized modesty as a subdomain of humility. In the present study, we compare these competing conceptualizations using confirmatory factor analyses. In Study 1, a model with general humility (i.e. second-order factor) predicting the subscales of the Relational Humility Scale (RHS) and the Modesty facet of the HEXACO-PI showed adequate fit; and modesty showed one of the stronger factor loadings on the higher order factor. In Study 2, we used a set of items designed to sharpen the potential distinction between modesty (i.e. interpersonal behavior involving moderating attention to self) and humility. Then, we tested a model with a general humility factor (i.e. second-order factor) predicting subscales of the RHS and modesty items. Once again, modesty items loaded strongly on the higher order factor.     

Measuring dispositional humility: a first approximation

Humility is a psychological construct that has not received much empirical attention until recently. This new emphasis on positive psychology and humility has been both conceptual and empirical. The present study had two objectives: to review the literature briefly to verify the importance of humility and its positive perception by others, and to begin to develop a preliminary measure of humility. Results indicated that humility is held in high regard by others. Two factors emerged from exploratory factor analysis that appear to converge on measuring humility, with acceptable convergent and divergent validity and internal consistency reliability. These results are discussed in terms of the expected relationships among humility and other constructs (e.g., social desirability, narcissism, self-esteem).     

Development and initial validation of an implicit measure of humility relative to arrogance

Data from two studies describe the development of an implicit measure of humility and support the idea that dispositional humility is a positive quality with possible benefits. In Study 1, 135 college students completed Humility and Self-Esteem Implicit Association Tests (IATs) and several self-report measures of personality self-concept. Fifty-four participants also completed the Humility IAT again approximately 2 weeks later and their humility was rated by close acquaintances. The Humility IAT was found to be internally and temporally consistent. Implicit humility correlated with self-reported humility relative to arrogance, implicit self-esteem, and narcissism (inversely). Humility was not associated with self-reported low self-esteem, pessimism, or depression. In fact, self-reported humility relative to arrogance correlated positively with self-reported self-esteem, gratitude, forgiveness, spirituality, and general health. In addition, self-reported humility and acquaintance-rated humility correlated positively; however, implicit humility and acquaintance-rated humility were not strongly associated. In Study 2, to examine the idea that humility might be associated with increased academic performance, we examined actual course grades of 55 college students who completed Humility and Self-Esteem IATs. Implicit humility correlated positively with higher actual course grades when narcissism, conscientiousness, and implicit self-esteem were simultaneously controlled. Implications and future research directions are discussed.     

The complementarity of humility hypothesis: Individual,relational, and physiological effects of mutually humble partners

Abstract

We report two studies of romantic couples that examine the interactive effects of actor and partner humility on individual, relational, and physiological well-being. Using both longitudinal (Study 1) and physiological (Study 2) methods from two samples of romantic couples, we explored the interactive effects of actor and partner humility. Individuals in dyads with complementary high humility reported better mental health over time following a major life transition, the birth of their first child, in Study 1 and higher relationship satisfaction and lower physiological responses (i.e. blood pressure) following the discussion of a topic of disagreement in Study 2. These results suggest that being humble is beneficial when one has a humble partner, but being arrogant – especially within a disagreement with one’s partner – could undermine the benefits of humility. That is, the benefits of humility are greatest in dyads in which both partners are humble.     

Religious tolerance through religious diversity and epistemic humility

This paper uses developments in externalist epistemology and philosophy of mind as a foundation for a tolerance-producing attitude of epistemic humility towards the beliefs one retains in light of religious diversity. The first section of this paper describes the conditions under which epistemic humility tends to occur in both the philosophy of mind and externalist epistemology due to what shall be called the resolution problem, and the second section argues that these conditions often obtain in the presence of religious diversity. A third section argues that epistemic humility tends to lead to religious tolerance.     

Assessing the Relationships Among Wisdom,Humility, and Life Satisfaction

The purpose of this study was to test two hypotheses that specify different ways of configuring the interface between wisdom and humility. The first hypothesis specifies that greater wisdom is associated with greater humility. This hypothesis is based on the notion that wisdom is needed in order to know when to activate the virtue of humility. The second hypothesis specifies that the relationship between humility and life satisfaction will vary according to the level of wisdom that is possessed by study participants. This hypothesis is based on the notion that wisdom is needed to successfully implement and regulate humility once it has been activated. The data come from a nationwide survey of middle-aged and older adults (N = 1535). The data support both hypotheses. First greater wisdom is associated with greater humility. Second, the results suggest that the relationship between humility and life satisfaction varies across levels of wisdom. The findings help ground the study of wisdom more firmly in the literature on virtues.     

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.     

Humble persons are more helpful than less humble persons: Evidence from three studies

Connections between humility and other prosocial qualities led us to develop a humility–helpfulness hypothesis. In three studies, humble persons were more helpful than less humble persons. In Study 1, participants (n?=?117) completed self-report measures of humility, the Big Five, and helpfulness. In Study 2, participants (n?=?90) completed an implicit measure of humility and were presented with an unexpected opportunity to help someone in need. In Study 3, participants (n?=?103) completed self-report and implicit measures of humility and were presented a similar helping opportunity. Humility and helpfulness correlated positively when personality and impression management were controlled. Humble participants helped more than did less humble participants even when agreeableness and desirable responding were statistically controlled. Further, implicit humility uniquely predicted helping behavior in an altruistic motivation condition.     

Power that Builds Others and Power that Breaks: Effects of Power and Humility on Altruism and Incivility in Female Employees

Building on the approach/inhibition theory of power and the situated focus theory of power, we examine the roles of positional and personal power on altruism and incivility in workplace dyads. Results from a field study in daycare centers showed that legitimate power (a dimension of positional power) was positively associated with incivility. In contrast, personal power—referent power and expert power—was positively associated altruism and was negatively associated with incivility. Referent power was a stronger predictor of both altruism and incivility for individuals with low humility than those with high humility. Coercive power was a stronger predictor of incivility for individuals with high humility than those with low 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.     

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.