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).     

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.     

Effects of Spiritual Well-Being on Subsequent Happiness,Psychological Well-Being,and Stress

Recently, Gomez and Fisher (Gomez R and Fisher JW (2003) Pers Individ Dif 35: 1975–1991) proposed that four facets of spiritual well-being exist, namely, personal, communal, environmental, and transcendental spiritual well-being. Based on data from three independent studies, the present research effort tested the validity of a German version of (Gomez R and Fisher JW (2003) Pers Individ Dif 35: 1975–1991) of the Spiritual Well-Being Questionnaire (SWBQ-G). It was found that the SWBQ-G was factorially valid and that each of the four SWBQ-G scales was discriminant to mental, physical, and emotional well-being. Also, it was found that the SWBQ-G predicted levels of subsequent happiness, psychological well-being (positive relationship), and stress (negative relationship). These results add to our knowledge about the validity of the construct of spiritual well-being.     

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.     

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.     

The creativity-spirituality construct and its role in transformative coping

The present study examines whether and to what extent creativity and spirituality are used in coping in a cross-cultural and cross-denominational student sample of 610 participants. Two new theory-based instruments, displaying good internal consistency and satisfactory levels of content-, and construct validity, are introduced, the Creative Coping Scale-19 (CCS-19), and the Spiritual Coping Scale-30 (SCS-30). A positive, moderate relationship between creative and spiritual coping emerged, thus supporting the theory of transformative coping. The findings demonstrated that participants applied both creative and spiritual coping in their lives in order to deal with acute and chronic stress. Associations between creative and spiritual coping and demographic variables were outlined. Practical applications for the promotion of mental health were discussed. Future research should seek to replicate and extend the present findings.     

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.     

State humility: Measurement,conceptual validation,and intrapersonal processes

Humility is a core psychological process theoretically marked by low self-focus, secure identity, and balanced awareness of strengths and weaknesses. We began with a consensual definition of humility before theoretically unpacking it. First, using 25 samples and 2622 adults, we developed the Brief State Humility Scale, which demonstrates strong construct validity and good reliability, is sensitive to experimental manipulation, and is uncorrelated with social desirability. Second, using this measure, we replicated previously reported relationships involving interpersonal processes; revealed links between state humility and intrapersonal processes (e.g. affect, creativity, and personality); and demonstrated key theoretical differences between state humility and modesty. This framework highlights new avenues for humility research and suggests how humility plays a critical role in emotional experience.     

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.     

Testing a SEM Model of Two Religious Concepts and Experiential Spirituality

Guided by Atchley’s Continuity Theory of the Spiritual Self as presented in Aging, spirituality, and religion, Fortress Press, Minneapolis, MN (1995), this study tested the validity of two dimensions of religiosity and one dimension of spirituality. It then examined the extent to which each dimension of religiosity influenced having spiritual experiences for 221 chronically ill older adults. Mean age of the sample was 80 years. Structural equation modeling was used to test a conceptual model. Substantive findings were that private religiosity (prayer and coping), but not public religiosity (participation and other church involvement) may influence reporting spiritual experiences by the older adults in the study. Findings revealed a good model fit to the data and strong factor loadings revealed sound construct validity for the latent variables (i.e., public and private religiosities, and experiential spirituality) in the model.     

The Body Appreciation Scale: development and psychometric evaluation

Body image has been conceptualized and assessed almost exclusively in terms of its negative dimensions. Therefore, a measure reflecting body appreciation, an aspect of positive body image, was developed and evaluated via four independent samples of college women. Study 1 (N = 181) supported the Body Appreciation Scale's (BAS) unidimensionality and construct validity, as it was related as expected to body esteem, body surveillance, body shame, and psychological well-being. Study 2 (N = 327) cross-validated its unidimensionality. Study 3 (N = 424) further upheld the construct validity of the BAS, as it was: (a) related as expected to appearance evaluation, body preoccupation, body dissatisfaction, and eating disorder symptomatology and (b) unrelated to impression management. Studies 1 and 3 also indicated that the BAS predicted unique variance in psychological well-being above and beyond extant measures of body image. Study 4 (N = 177) demonstrated that its scores were stable over a 3-week period. All studies supported the internal consistency reliability of its scores. The BAS should prove useful for researchers and clinicians interested in positive body image assessment.     

EXERCISES AND DIMENSIONS ARE THE CURRENCY OF ASSESSMENT CENTERS

A novel assessment center (AC) structure that models broad dimension factors, exercise factors, and a general performance factor is proposed and supported in 4 independent samples of AC ratings. Consistent with prior research, the variance attributable to dimension and exercise factors varied widely across ACs. To investigate the construct validity of these empirically supported components of AC ratings, the nomological network of broad dimensions, exercises, and general performance was examined. Results supported the criterion‐related validity of broad dimensions and exercises as predictors of effectiveness and success criteria as well as the incremental validity of broad dimensions beyond exercises and general performance. Finally, the relationships between individual differences and AC factors supported the construct validity of broad dimension factors and provide initial insight as to the meaning of exercise specific variance and general AC performance.     

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.     

A revised teacher rating scale for Reactive and Proactive Aggression

A teacher rating scale of reactive aggression, proactive aggression, and covert antisocial behavior was evaluated in a normative sample of third- to fifth-grade predominantly white lower middle class boys (N= 186). Factor analysis revealed independent and internally consistent Reactive Aggression (six reactive items), and Proactive Aggression (five proactive items, five covert items) factors. Although the factors were intercorrelated (r= .67), and each factor was significantly correlated with negative peer social status (r= .26 for each, controlling for grade), the independence of the factors was supported by the unique relation of Reactive Aggression with in-school detentions (r= .31), controlling for Proactive Aggression and grade. These results supported the reliability and validity of Reactive and Proactive Aggression as rated by teachers, which should facilitate further research of these constructs. This research was supported in part by an NIMH First Award to Marc Atkins (MH4682), and support from an NICHD Mental Retardation Research Center Core Center Grant (DH26979). Portions of these data were presented at the annual meeting of the Society for Research in Child and Adolescent Psychopathology, Sarasota, Florida, in February 1992. The authors are grateful to Paul McDermott and Tom Power for editorial comments, and to Gail Apfel, principal, and the teachers, staff, and students of Stonehurst Elementary School for their enthusiastic participation in this research.     

Religious involvement and humility

Although researchers are beginning to pay more attention to the virtue of humility, there are relatively few studies on the factors that make people more humble. The purpose of this study is to address this issue. A conceptual model is developed that contains the following hypotheses: (1) people who go to church more often will receive more spiritual support from fellow church members, (2) individuals who receive more spiritual support at church will develop greater trust in God, (3) those who trust God more will enter into a closer relationship with God, (4) as people develop a closer relationship with God they will experience a deeper sense of awe of God, and (5) individuals who are in awe of God will be more likely to feel more humble. Cross-sectional data from a recent nationwide survey of middle-aged and older adults (N?=?1154) provide support for each of these relationships.     

Domains of spiritual well-being and development and validation of the Spiritual Well-Being Questionnaire

Fisher (1998) proposed a spiritual well-being model, comprising the domains of personal, communal, environmental and transcendental well-being, and a single global spiritual well-being dimension. This paper reports on four studies aimed at testing Fisher’s theoretical model, and establishing the validity and reliability of a new self-rating questionnaire (Spiritual Well-Being Questionnaire; SWBQ), developed to reflect this model. All four studies supported Fisher’s model. The SWBQ showed good reliability (Cronbach’s alpha, composite reliability and variance extracted), and validity (construct, concurrent, discriminant, predictive and factorial independence from personality). The SWBQ has the advantage over other existing spiritual well-being measures in that it is based on a broader and more empirically based conceptualization of spiritual well-being, and has well established psychometric properties.     

Beyond the big five as predictors of dispositions toward ridicule and being laughed at: The HEXACO model and the dark triad

We aimed to extend research on dispositions toward ridicule and being laughed at by testing the localization of the fear of (gelotophobia) and the joy in (gelotophilia) being laughed at, and the joy in laughing at others (katagelasticism) in the HEXACO model and the Dark Triad traits (both have not been examined so far). Study 1 (HEXACO model: N = 216) showed that gelotophobia was related to low extraversion, high emotionality, and low honesty‐humility; gelotophilia to high extraversion and high openness to experience; and katagelasticism to low agreeableness and low honesty‐humility. These results were similar to prior findings based on the Five‐Factor model, and supported the notion that the honesty‐humility trait contributes to the prediction of individual differences in gelotophobia and katagelasticism. Study 2 (Dark Triad: N = 204) showed that gelotophobia was related to high Machiavellianism and low narcissism; gelotophilia to high narcissism; and katagelasticism to high psychopathy and high Machiavellianism. These data helped to clarify our findings on the honesty‐humility trait, showing that gelotophobes and katagelasticists differ in their socially aversive characteristics. Overall, this research provides empirical evidence that dark (but subclinical) traits can be seen as relevant personality predictors of how people deal with laughter and ridicule.