The purpose of this study was to explore theorized predictors, intrapersonal effects, and interpersonal effects of political humility. Participants (N = 469) were adults recruited from Amazon's Mechanical Turk and undergraduate students who completed a series of measures online. First, I found that political humility is (a) positively associated with openness to experience, (b) negatively associated with political commitment, and (c) not significantly related to political diversity in one's social network. Second, regarding intrapersonal effects, I found that political humility was (a) positively associated with low emotional reactivity when presented with a different political perspective, (b) identifying positive aspects of the opposite political perspective, and (c) not significantly related to identifying negative aspects of one's own political perspective. Third, I found that both the self-reported political humility of the participant and the perceived political humility of the individual who hurt or offended the participant were positively associated with one's motivation to forgive the individual. Fourth, I found that the association between political humility and forgiveness was not significantly moderated by how close the participant felt to the offender before the hurt or offense. I conclude by discussing my findings in light of the present literature on humility.

Thesis (Th. M.)--Dallas Theological Seminary, 2007. / Includes bibliographical references (leaves 64-66).

Thesis (Th. M.)--Dallas Theological Seminary, 2007. / Includes bibliographical references (leaves 64-66).

This paper aims to establish a conception of humility which can be of use in nurturing interpersonal relationships of intrinsic value. The conception of humility asserted herein is a doxastic one that demands that an individual make an as-accurate-as-possible estimation of her knowledge, merits, and accomplishments in relation to others, in relation to the totality of knowledge, merits, and accomplishments, both actual and possible, of humankind, and in relation to an ideal. This paper asserts that humility consists of both a cognitive and an attitudinal component. The necessary cognitive component is an acknowledgment of the presence of great unknowable mysteries at play in every situation and every interaction between persons, which is further specified as the acknowledgment of the unknowability of the inner lives and consciousnesses of others. It is asserted that the attitudinal component of humility must result from the cognitive component and consists in keeping this acknowledgment consciously in mind in interactions in personal relationships and adopting actions and responses to others which are congruent with this acknowledgement. The conception of humility advocated in this paper takes points from the traditional Jewish conception of humility as presented by Daniel M. Nelson, a later account as formulated by the Jewish philosopher Martin Buber as well the more recent accounts of humility asserted by André Comte-Sponville, Julia Driver, G. Alex Sinha, J.L.A Garcia and Aaron Ben-Ze’ev.

Whether the virtue of humility has a great influence on today¡¦s leadership? For the issues, one study had found that leaders are able to transform their enterprises either from mediocre or those full of crisis to great companies. Collins et al. believed what made the differences depend on the leaders¡¦ personal humility and professional will. The result was out of everyone¡¦s expectation, including Collins et al., because it was generally believed that an outstanding leadership won't be relevant with humility. Published in AMJ, the study of Owens & Hekman (2012) uncovered that leader humility involved leaders modeling to followers how to grow and produced positive organizational outcomes by leading followers to believe that their own developmental journeys and feelings of uncertainty were legitimate in the workplace. Although a growing number of leadership writers argue that leader humility is important to organizational effectiveness, little is known about the construct, what it produces, and what influences its effectiveness, what these behaviors lead to, or what factors moderate the effectiveness of these behaviors. Above all, the key point is exactly what the ¡§conceptualization of the humility¡¨ is. The lack of clarity about leader humility is due to the fact that the existing evidence (qualitative or quantitative) supporting writers¡¦ ideas regarding leader humility. In addition, the humility has further implications. This study integrates the viewpoint of Chinese and Western on humility, and then probes into the real implications of humility, and established the definitions, constructs and scale of humility; further explorations of the important issues on the level, timing, and principle of the humility are rarely suggested in literatures. The results suggest that reliability and validity of this scale are adequate. Analysis of survey data is from 33 dyads samples of the supervisor-subordinates and 187 subordinates of various companies in Taiwan¡¦s organizations. The study found that: (1) authority and trust have a positive influence on compliance; the influence of authority is stronger than that of trust; (2) humility significantly moderates the relation between ability and compliance, such that the relation is more strongly positive at high levels of humility than that at low levels of humility, while the compliance of low humility is higher than high humility at low levels of ability; (3) humility has marginally significant moderating relation between integrity and compliance, such that the relation is more strongly positive at high levels of humility than that at low levels of humility; However, (4) humility does not significantly moderate the relation between authority and compliance; (5) humility does not significantly moderate the relationship between benevolence and compliance, either; (6) the interaction of humility, authority and integrity is significant on compliance; (7) the interaction of humility, authority and benevolence is also significant on compliance. Humility and integrity can lead to get compliance and then get better to each other. Finally, it is hoped that this study¡¦s conclusions, suggestions and findings would serve as a future reference for humility in leadership research.

Inaug.-diss.--Tübingen. / Lebenslauf. "Literaturverzeichnis": p. 130-132.

Thesis (doctoral)--Patristisches Institut Augustinianum, 2007. / Includes bibliographical references (p. [289]-308) and register.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2008. / Abstract. Includes bibliographical references (leaves 206-212).

Thesis--Catholic University of America. / Original text has been ascribed to St. Prosper, St. Leo the Great, and St. Ambrose. Bibliography: p. xvii-xxxiii.

Thesis advisor: James Keenan / This dissertation argues that humility is a cardinal virtue that governs our ecological relationality. I define humility as the virtue of knowing and valuing the truth of our place in the world as interdependent beings. Humility is acquired via the practice of other-centeredness and other-acceptance and enabled by the “graces" of self-doubt and self-affirmation. A global survey of recent Christian scholarship on environmental issues and magisterial Roman Catholic teaching supports three conclusions: 1) interconnectedness characterizes human relationships with creation; 2) current ecological crises indicate the presence of sin and 3) we need to understand our place within creation and appreciate other-centered ways of knowing. Utilizing these three themes, I expand upon James Keenan's framework of rethinking cardinal virtues in terms of human relationality in order to account for an underdeveloped aspect of human relationality, that is, ecological relationality. I propose a more robust account of humility as a mean between two equally problematic extremes: pride and self-deprecation. Furthermore, humility helps us better identify sin both by recognizing how pride and self-deprecation can lead to indifference, understood as a failure to bother to love, that stems from our strength, and by rejecting the isolation that enables the sin of indifference so understood. The final chapter addresses how humility can be understood and cultivated in the United States today. In particular, I argue that the adoption of a plant-based diet generally fosters humility in individuals living in wealthy nations with high rates of meat consumption. In conclusion, I suggest that Catholics reinvigorate the Lenten penitential practice of Friday abstinence from meat by seeing it also as an opportunity to foster the virtue of humility. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.