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.     

Narcissism, Pride, and Humility

It is theorized by the author that Post-Biblical Jewish Religious Text should contain many practical psychological insights, given the fact that the authors of such literature were expected to be involved in the life of their communities, to be married with children, and be engaged in an occupation in order to function as religious authorities who were to be taken seriously. Many were physicians. As an exploration of this idea, some of the writings regarding the subjects of pride and humility are explored. A picture of a Jewish religious approach to pathological narcissism appears to emerge from this examination.     

Humility,Virtue Epistemology,and the New Atheism

Most criticisms of the New Atheism are attempts at traditional apologetics. However, Christians who wish to defend the faith against the onslaughts of these critics might appeal to virtue epistemology by showing that the New Atheists do not possess the necessary habits of thought that a person would need to make a careful and thoughtful consideration of the evidence. In fact, the New Atheists fail to practice intellectual humility and this prevents them from genuine engagement with the strengths religion offers.     

On an Argument for Humility

Considerations upon the nature of properties and laws have led some philosophers to claim that the correct epistemic attitude with regards to the intrinsic properties of particulars is scepticism. I examine one particularly clear version of this line of argument, and contend that a serious form of scepticism is not established. However, I argue that the theories of properties and laws underlying the argument have unwanted metaphysical implications. These provide a stronger reason to jettison the analyses. I end by sketching an alternative view that avoids these difficulties.     

Microaggressions and Perceptions of Cultural Humility in Counseling

The purpose of this study was to explore how microaggressions affect counseling outcomes. Participants were 128 racial/ethnic minority individuals who had been in counseling within the past year. Results indicated that identity attributions were associated with counseling outcomes (i.e., working alliance and perceived improvement in counseling). Furthermore, perceptions of cultural humility mediated the relationship between negative emotion due to rupture and counseling outcomes (i.e., working alliance and perceived improvement in counseling).     

Humility: Review of measurement strategies and conceptualization as personality judgment

Humility is an understudied virtue in positive psychology. Both conceptual and methodological challenges have retarded its study. In this article, we discuss how humility has been defined. Specifically, researchers disagree whether humility refers to the accuracy of an individual's view of self, or whether humility primarily describes someone's interpersonal stance toward others. We critique four approaches that researchers have used to measure humility: self-reports, implicit measures, social comparisons of self to others, and informant ratings of humility. We then theoretically elaborate on the later method, which has been mostly overlooked. Accordingly, we present a model of relational humility. We define humility as a relationship-specific personality judgment, and we describe the relationship factors that affect how humility is perceived [Funder, D.C. (1995 Funder, DC. 1995. On the accuracy of personality judgment: A realistic approach. Psychological Review, 102: 652–670. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]). On the accuracy of personality judgment: A realistic approach. Psychological Review, 102, 652–670.]. Finally, we provide next steps for researchers using a relational approach.     

Humility: A consistent and robust predictor of generosity

In an earlier paper (Kashdan, Biswas-Diener, &; King, 2008), we outlined a critique of the distinction being made between eudaimonic and hedonic forms of happiness. That paper seems to have had the desired effect in stimulating discourse on this important subject as evidenced by a number of responses from our colleagues. In this paper, we address these responses collectively. In particular, we outline common intellectual ground with the responding authors as well as points of difference.     

Humility,stressful life events,and psychological well-being: Findings from the landmark spirituality and health survey

A growing body of research suggests that people who are more humble tend to enjoy better physical and mental health than individuals who are less humble. The next step in moving this literature forward involves explaining and empirically demonstrating how the potentially beneficial effects of humility arise. The purpose of this study is to address this issue by seeing whether humility buffers the effects of stressful life events on four measures of well-being: happiness, life satisfaction, depressed affect, and generalized anxiety disorder. Data from a new nationwide survey (N = 3010) suggest that the magnitude of the negative relationship between stressful life events and all four measures of well-being is reduced among people who are more humble. The theoretical implications of these findings are discussed.     

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.     

Mindfulness and Contemplation: Secular and Religious Traditions in Western Context

This article considers the growth of mindfulness as a secular practice embedded in a culture that is pluralistic but still primed by Western religion and spirituality. Eastern and Western meditational practices are compared and contrasted for greater understanding of the strengths of each. Western contemplative practices are described as an attentional training process with common factors related to mindfulness. Even as Eastern and Western meditational forms are distinguished, the shared concerns of those who value a religious–spiritual perspective in counseling are raised. Ethical implications are discussed related to informed consent, competence, and multicultural awareness.     

Humility and Passion: A Caitanyite Vaishnava Ethics of Devotion

Two axiological elementshumility and passionI argue, are at the ethical core of Bengal Vaishnavism. These modes of behavior, derived from early theological sources, are dialectically related and form the basis for an ethics of devotion that allows the devotee to accept, while simultaneously transcending social norms and identities. I draw primarily from what is considered the most honored story of the Bhgavata Purna , the Rsall, involving the cowherd maidens who exhibit the highest devotion to God, and from the Caitanya Caritmrta , the biography of the sixteenth century revivalist and saint Caitanya, the tradition's model for devotional life.     

MAIMONIDES ON KINGSHIP The Ethics of Imperial Humility

In his adoption of the Maimonidean guidelines for extreme humility, the king acts as the supreme existential model for imitatio dei. Imperial governance, when filtered through the prism of Maimonidean humility, results in a regime that most closely resembles a divine one. Using those who occupy the very bottom of the social and political hierarchy (slaves and orphans) as models, the king projects his own sense of “lowliness” to the people. The king thereby promotes their sense of autonomy, and inhibits any anthropocentrism that would be fostered if he were to be viewed as an autocrat. His administration of the royal office is limited by the ethical and philosophical dictates of humility, thereby offering a window into the distinction between its common (anivut) and extreme (shefal ruah) manifestations. Maimonides does in fact define the parameters of this extraordinary humility, but he chooses to do so within the context of a distinct and concrete personality—that of the king.     

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.     

稳定性冠心病介入治疗的理性思考

介入治疗是冠心病治疗的重要手段之一。但目前在稳定性冠心病的治疗中出现了过度使用的问题。因此我们必须理性地认识到,包括冠脉介入治疗（PCI）在内的血运重建措施只是重要的治疗手段之一,而绝非其全部。在稳定性冠心病治疗中,健康教育、改变生活方式、充分的药物治疗也是不可或缺的部分。     

Affect,Desire, and Judgement in Spinoza's Account of Motivation

Two priority problems frustrate our understanding of Spinoza on desire [cupiditas]. The first problem concerns the relationship between desire and the other two primary affects, joy [laetitia] and sadness [tristitia]. Desire seems to be the oddball of this troika, not only because, contrary to the very definition of an affect (3d3; 3 General Definition of the Affects), desires do not themselves consist in changes in one's power of acting, but also because desire seems at once more and less basic than joy and sadness. The second problem concerns the priority of desires and evaluative judgements. While 3p9s and 3p39s suggest that evaluative judgements are (necessarily) posterior to desires, Andrew Youpa has recently argued that passages in Ethics 4 indicate that rational evaluative judgements can give rise to, rather than arise out of, desires. I aim to offer solutions to these problems that reveal the elegance and coherence of Spinoza's account of motivation. Ultimately, I argue that whereas emotions and desires stand in a non-reductive, symmetrical relationship to one another, evaluative judgements must be understood as asymmetrically dependent on, and reducible to, emotions or desires. This interpretation sheds light on our understanding of Spinoza's cognitivist account of emotion. For Spinoza, while emotions are representational, they are not underpinned by evaluative judgements. Rather than inflating emotions to include evaluative judgements, he deflates evaluative judgements, treating them as emotions, or valenced representations, and nothing more.     

Being Unimpressed with Ourselves: Reconceiving Humility

I first sketch an account of humility as a character trait in which we are unimpressed with our good, envied, or admired features, achievements, etc., where these lack significant salience for our image of ourselves, because of the greater prominence of our limitations and flaws. I situate this view among several other recent conceptions of humility (also called modesty), dividing them between the inward-directed and outward-directed, distinguish mine from them, pose problems for each alternative account, and show how my understanding of humility captures truths present but exaggerated in several of them. Responding to some problems for my view, including what I call “Driver’s Paradox”(i.e., the strangeness of someone’s proclaiming ‘I’m humble!’), I suggest that some over-ambitious claims about our moral responsibilities may indicate a lack of proper humility. I discuss the relationship of the character trait of humility both to what humiliates and to what humbles, concluding with consideration of the background assumptions against which, and the circumstances in which, humility may reasonably be classified as a moral virtue.

Antecedents and Consequences of Creativity in Teams: When and How Leader Humility Promotes Performance via Team Creativity

The antecedents of team creativity and their effects on team task performance are explored in this study, with a particular focus on how leader humility promotes team creativity and when team creativity can be converted into performance. Hypotheses were tested via a multiple-source and time-lagged study with 341 employees and 104 teams from five different organizations in China. The results showed that leader humility promotes team creativity through team creative efficacy, and leader conscientiousness moderates this indirect effect. Furthermore, team creativity is more positively related to team task performance when teams are more future oriented. The theoretical contributions and management significance of these findings are discussed, followed by a discussion of limitations and directions for future research.     

Situational Affordances for Prosocial Behaviour: On the Interaction Between Honesty‐Humility and (Perceived) Interdependence

Individual differences in prosocial behaviour are well‐documented. Increasingly, there has been a focus on the specific situations in which particular personality traits predict prosocial behaviour. HEXACO Honesty‐Humility—the basic trait most consistently linked to prosocial behaviour in prior studies—has been found to predict prosociality most strongly in situations that afford the exploitation of others. Importantly, though, it may be the subjectively perceived situation that affords the behavioural expression of a trait. Following this reasoning, we tested the proposition that Honesty‐Humility would predict prosocial behaviour more strongly in situations characterised by, and perceived to contain, two dimensions of interdependence that can afford exploitation: high conflict and high power. However, across a series of incentivised economic games and two large experience sampling studies, we only found inconsistent evidence for the association between Honesty‐Humility and prosocial behaviour. Furthermore, the link between Honesty‐Humility and prosociality was neither conditional on objective interdependence nor on subjective perceptions of interdependence. Nonetheless, perceptions of conflict and power tracked objective properties of economic games and were related to prosocial behaviour in the lab and field. Future research should take individuals' subjective understanding of situations into account, which may also help understand the (generalisability of the) effect of Honesty‐Humility on prosocial behaviour. © 2019 The Authors. European Journal of Personality published by John Wiley & Sons Ltd on behalf of European Association of Personality Psychology