Attachment and cognitive openness: Emotional underpinnings of intellectual humility

Abstract

The present research begins to fill an important gap in the current literature about intellectual humility (IH) by investigating how an understanding of emotion, emotion regulation, and attachment are crucial to understanding IH, particularly in the arena in which IH may matter most: heated interpersonal disagreement. The primary aim of this research is to investigate the relationship between attachment orientation and cognitive openness – an indication of IH. Study 1 found that participants primed in a secure attachment condition demonstrated significantly greater cognitive openness to counterarguments with regard to (a)theistic belief than those in an ambivalent priming condition. Those identified as secure in their enduring dispositional attachment orientation exhibited significantly higher trait openness than those categorized as avoidant. Study 2 found that attachment anxiety, emotional valence, and the rated intelligence of an interlocutor significantly predicted participants’ openness to hear more counterarguments.     

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.     

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.     

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.     

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.     

Intergroup anxiety and political loss: The buffering effects of believing in the open marketplace of ideas and openness to diverse political discussions

The polarized divide in current U.S. politics continues to separate citizens and impede political decision‐making. Ameliorating this polarization may require addressing intergroup anxiety. The current work examines the buffering effect of endorsing the open marketplace of ideas and openness to engaging in political conversations with people who hold opposing political views on partisans' intergroup anxiety. In Study 1 (N = 319), openness to diverse political discussions negatively predicted postelection intergroup anxiety among Obama supporters in the 2012 U.S. election. Among Romney supporters, endorsement of the open marketplace and openness to diverse political discussions negatively predicted intergroup anxiety. Study 2 (N = 349 Democrats and Republicans), employed an experimental design and produced results consistent with Study 1. For Democrats and Republicans, openness to participating in political discussions characterized by multiple political perspectives was associated with reduced intergroup anxiety. Regardless of the threat of their candidate losing the 2016 election, Republicans (compared to Democrats) expressed reduced intergroup anxiety when endorsing the open marketplace of ideas and being open to engaging in diverse political discussions. Results are discussed in terms of contact theory within the context of the American political system.     

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.     

Be it ever so humble: Proposing a dual-dimension account and measurement of humility

What does it mean to be humble? We argue that humility is an epistemically and ethically aligned state of awareness – the experience of ourselves as a small part of a larger universe and as one among a host of other morally relevant beings. So conceived, humility can be operationalized and measured along the dual dimensions of low self-focus and high other-focus and is distinct from other related constructs (e.g., modesty and open-mindedness). We discuss our newly developed scale (Study 1 and 2), and provide preliminary validation using self-report (Study 3) and behavioral measures (Study 4), showing that humility is related to people’s general ethical orientation (e.g., empathy, universalism/benevolence, and civic responsibility), their well-being (e.g., sense of autonomy, life-purpose, and secure attachment), mature religious beliefs/practices, and reactions to disagreement – specifically, people high in humility sat closer and less angled away from their conversation partner with whom they disagreed. Together, this provides support for our new Dual-Dimension Humility Scale.     

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.     

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.     

A weight‐related growth mindset increases negative attitudes toward obese people

In implicit personality theory, people with entity views or a fixed mindset perceive characteristics (e.g., intelligence) as uncontrollable, whereas people with incremental views or a growth mindset perceive characteristics as controllable. In addition to other benefits, the literature sometimes suggests that having a growth mindset will protect against prejudice, which the current two studies examine in terms of negative attitudes toward obese people. Participants (total N = 501) were randomly assigned to complete a questionnaire assessing attitudes toward an obese or nonobese person and a self‐theory questionnaire also assessed ideas about body weight. People with a growth mindset, and not fixed mindset, were more likely to have negative attitudes toward obese individuals, pointing to a potential downside of growth mindset in the obesity domain.     

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.     

‘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.     

Do Mindsets Shape Students’ Well-Being and Performance?

“Mindsets (or implicit theories) are people’s lay beliefs about the nature of human attributes, such as intelligence or personality”. Individuals with a fixed mindset believe that intelligence is an unchangeable trait, whereas those with a growth mindset think of it as a malleable quality that can be increased and developed. This study explored the relationships among growth mindset, wellbeing, and performance in a sample of 1,240 students from a multi-campus private university located in 18 states across Mexico. Our results indicated that individuals who scored high in growth (vs. fixed) mindset showed increased levels of wellbeing and also performed better in school. Furthermore, we found that wellbeing mediated the relationship between growth mindset and performance and that the effect of growth mindset on grades was higher among younger students. These findings have interesting implications for psychology and education.     

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     

Mindsets of health and healthy eating intentions

Across two studies, we examined the relation between mindsets of health, expectancy‐value, and eating intentions. We also explored if relations are stronger for African Americans compared to White Americans. In Study 1, we conducted a correlational study (N = 158) to examine initial relations among constructs. In Study 2, we employed an experimental design (N = 205), and randomly assigned participants to either a growth mindset or a fixed mindset of health condition. In both studies, we measured participants’ mindsets of health, expectancy‐value beliefs, healthy eating intentions, past eating habits, and demographics. In Study 1, stronger growth mindsets of health predicted healthier eating intentions. Expectancy‐value beliefs, namely, the extent to which individuals value healthy eating habits and expect to be able to manage their eating, mediated this relation. In Study 2, we successfully manipulated mindsets of health and individuals in the growth mindset condition reported healthier eating intentions, compared to those in the fixed mindset condition. Expectancy‐value beliefs again mediated this link. Race only moderated the relation in Study 1, such that effects of growth mindsets on outcomes (i.e., eating intentions and expectancy‐value beliefs) are stronger for African Americans compared to White Americans. Study 1 provided initial evidence of a relationship between stronger growth mindsets of health and healthier beliefs and intentions. Study 2 offered experimental evidence. We discuss theoretical and practical implications.     

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.     

An Inquiry into Views,Beliefs and Faith: Lessons from Buddhism,Behavioural Psychology and Constructivist Epistemology*

Abstract

 The causes of disagreements between individuals, social groups, cultural groups, political parties, and nations can be traced down to the basic human tendency to give form to – and to reify views, beliefs, and opinions. With this being the case, I would like to ask the question: what, exactly are ‘views’ (including here such overlapping categories as ‘opinions’, ‘beliefs’ and ‘attitudes’,)? How, exactly, do we give form to them? Why is it so difficult to change, or get rid of them? The Buddhist tradition since the time of its inception, has been greatly concerned with the matter of identifying ‘false views’ and replacing them with ‘correct views’. But serious and insightful research into the formation and maintenance of views and beliefs is by no means limited to Buddhism. It has been a topic of great concern in the past century to a wide range of secular researchers: social and behavioural psychologists; literary theorists and epistemologists; scientists and marketing strategists. What the specialists in these various fields have to say about beliefs is diverse – and yet there is much overlap. The ways in which they overlap are thought-provoking, and their differences are revelatory. In this paper, I investigate a few prominent approaches to the study of views and beliefs, and show how these various approaches can do much to fill in each other’s discourse. Finally, I reframe the Mahayana Buddhist notion of ‘correct faith’ within the context of this exploration of views.     

Xunzi and the primitivists on natural spontaneity (xìng 性) and coercion

This article explores two opposing views from Warring States China concerning the value of human natural spontaneity (hereafter xìng 性) and large-scale government coercion. On the one hand, the Ruist (Confucian) philosopher Xunzi championed a comprehensive and coercive ethical, political, and social system or Way (dào 道) that he believed would lead to social order and moral cultivation while opposing people’s xìng. On the other hand, the authors of roughly books 8–10 of Zhuangzi, the primitivists, criticized a Way bearing a striking resemblance to Xunzi’s on the grounds that it seriously harms people by opposing their xìng. I argue that the primitivists offer compelling reasons for Xunzi to modify his own Way regarding its relationship with xìng, though their own proposed alternative Way is not very attractive. I conclude with a brief discussion of one primitivist-inspired alternative view found in the Lü Shi Chun Qiu, which plausibly suggests that one way of respecting people’s xìng is by offering them opportunities to explore their natural abilities.     

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.