Over the past 30 years, the Upper Echelons perspective of strategic management has sought to explain a given organization’s strategies and effectiveness as a reflection of the differences in personality, background, and other characteristics of the senior executives that guides each organization. An important stream of research within this field has linked a firm’s strategy to the grandiose way that executives are often thought to view themselves – namely through examining the narcissism, core self-evaluations (CSE), and hubris of Chief Executive Officers (CEOs). In this dissertation, I focus on understanding the strategic impact of CEO humility – a trait that has often been erroneously thought of to represent a poor view of oneself. Consistent with ancient writings and recent research, humility is defined herein as a multi-faceted trait that is the common core of four dimensions: self-awareness, developmental orientation/teachability, appreciation of others' strengths and contributions, and low self-focus. In the first essay, I explore the conceptual relevance and various potential implications of executive humility. Drawing on existing empirical research about the humility construct and general behavioral implications of humility, I argue that executive humility is a critical avenue toward a more rich and nuanced understanding of the delicate interplay and implications of executive self-concept. In essay two, I develop and validate an unobtrusive measure of CEO humility. Ten indicators of humility are suggested and then validated using a self-reported survey administered to a sample of 30 U.S. and Canadian CEOs. Two behaviors were found to be significantly positively related to self-reported humility: CEOs who volunteered some of their time for non-profit organizations and CEO’s who reported that part of their own firm’s success was due to the help of the board of directors. In essay three, I examine the relationship between the level of CEO humility and four firm-level outcomes. Employing a sample of 163 CEOs appointed to S&P 500 firms between 2005-2008, I show that firms led by humble CEOs (measured by the unobtrusive indicators) tend to outperform others in regards to corporate social performance, while at the same time showing that their financial performance is generally no better or worse.

Au cours de la relation thérapeutique qui unit le médecin et le malade dans un processus de soin, il arrive que le médecin estime le malade guéri alors que ce dernier ne se considère pas comme tel, ou, à l'inverse, que le malade s'estime guéri alors que le médecin pense le contraire. Cette situation paradoxale constitue l'antinomie de la relation thérapeutique. Elle est la conséquence de ce que la guérison n'est pas un retour à l'état de santé d'avant la maladie, mais est au contraire la constitution d'une nouvelle norme de vie, processus que Georges Canguilhem a désigné sous le nom de normativité.Résoudre l'antinomie de la relation thérapeutique nécessite de placer la normativité au cœur de cette relation, et l'humilité rend ce processus possible.L'humilité est une vertu trop souvent tenue pour suspecte, fréquemment réduite à une variante du mysticisme ou assimilée à un dénigrement de soi. Un examen critique de l'humilité permet de réfuter ce lieu commun. L'humilité, qui semble absente du corpus hippocratique et de la philosophie médicale héritée de la Grèce antique, est une vertu morale et intellectuelle, qui se cache derrière la maïeutique socratique et l'éthique aristotélicienne. La critique kantienne de la faculté de juger démontre que l'humilité possède une fonction schématique qui lui permet d'offrir à l'homme une ouverture de son être et de lui dévoiler que la maladie est une épreuve de vie apparentée au sublime.L'étude de plusieurs situations cliniques permet de montrer que l'humilité, prise comme maxime d'action de la pratique médicale, est en mesure de résoudre l'antinomie de la relation thérapeutique. / During the therapeutic relationship wich brings together the doctor and the patient, it sometimes occur that the doctor considers the patient to be cured, though the patient does not feel so, or, on the contrary, that the patient considers to be cured even though the doctor thinks the opposite. This paradoxical situation is what can be called the antinomy of the therapeutic relationship. It is the consequence of the fact that healing is not returning to the state of health prior to the illness, but is the implementation of a new norm of life, process named normativity by Georges Canguilhem.Solving the antinomy of the therapeutic relationship requires to put normativity at the center of this relationship, and humility makes this process possible.Humility is a too often held under suspicion, frequently reduced to a form of mysticism or considered as self-deprecation. A critical examination of humility refutes such a commonly-held opinion. Humility, wich seems excluded from the hippocratical corpus and the philosophy of medicine inherited from ancient Greece, is an intelectual and moral virtue, wich hides behind Socrate's maieutic and Aristotle's ethic. Immanuel Kant's Critique of judgement shows that humility is also a scheme wich allows man an opening of his being and wich reveals to him that illness is a trial of life wich is similar to the sublime.A examination of several clinical cases shows that humility, taken as maxim of action of medical practice, is able to solve the antinomy of therapeutic relationship.

We investigate the roles of (1) social capital and (2) firm type (formal versus informal) in shaping the relationship between entrepreneurial behavior and firm performance. To further investigate entrepreneurial behavior and its effect on firm performance, we develop two research themes based on two types of entrepreneurial behaviors - assertive behavior and nonassertive behavior. The first research theme focuses on the relationship between entrepreneurs' assertive behavior and firm performance. Taking entrepreneurs' risk-taking behavior as an assertive behavior into account, we identify the conditions under with entrepreneurs' risk-taking behavior results in better firm performance. In Model 1 (detailed in Chapter 2), we investigate whether and how firm type and social capital influence entrepreneurs' risk-taking behavior and its effect on firm performance. Through a field study covering 300 entrepreneurs and the same number of employees, we found that firm type and social capital moderate the relationship between entrepreneurs'risk-taking behavior and firm performance. We further found that entrepreneurs' risk-taking behavior is only beneficial for the firm if entrepreneurs have more social capital in their formal firms. The second research theme focuses on the relationship between entrepreneurs' humility as a nonassertive behavior and firm performance. In Model 2 (detailed in Chapter 3), we conceptualize and investigate the relationship between entrepreneurs' humility and firm performance via social capital in different firm types. Through the same field study, we found that social capital mediates the relationship between entrepreneurs' humility and firm performance. We further found that the indirect effect of entrepreneurs'humility on firm performance via social capital is stronger in informal firms. The theoretical and practical implications of the two studies are then discussed.

Religion is a known contributor to suicide risk, with both positive and negative effects. Negative religious experiences, such as spiritual struggle, can exacerbate suicide risk. Alternatively, religion may promote positive psychological characteristics associated with reduced suicide risk, such as forgiveness, gratitude, and humility. However, research has yet to assess how religious changes, including conversion and deconversion, affect the linkage between religious risk and protective factors and suicidal behavior. We conducted three studies assessing these associations across four belief status groups: life-long religious believers, former religious non-believers who now believe, life-long religious non-believers, and former religious believers who no longer believe. Participants recruited online completed the Suicidal Behaviors Questionnaire – Revised, the Religious and Spiritual Struggles Scale, the Heartland Forgiveness Scale, the Gratitude Questionnaire, and the Comprehensive Intellectual Humility Scale. In our first study, we assessed differences in mean levels of spiritual struggle, forgiveness, humility, and gratitude, across each group. In our second study, we assessed the association between forgiveness, gratitude, humility, spiritual struggle and suicide risk, and differences in these relations across each group. In our final study, we assessed the potential moderating effect of forgiveness, gratitude, and humility on the relation between spiritual struggle and suicide risk, and differences in these moderating effects for each group. Our results indicate that some positive psychological virtues, and their impact on suicide risk may differ based on religious belief status. Similarly, our results suggest that while spiritual struggles are associated with suicide risk regardless of religious belief status, positive psychological variables (i.e., forgiveness, gratitude, humility) may mitigate suicide risk differently based on one’s religious belief status. Changes in, or the maintenance of, one’s religious beliefs may be an important consideration in the development of positive psychological interventions (e.g., forgiveness therapy, gratitude diary) aimed at ameliorating suicide risk in the context of spiritual struggle. Additionally, religiously oriented psychotherapies (e.g., RI-CBT) may be an important therapeutic intervention for individuals at high risk for suicide experiencing spiritually related distress.

This capstone project examined social workers’ knowledge, values, and beliefs as related to the concept of cultural humility to determine how hospice care professionals treat patients’ cultural preferences and traditions with respect and sensitivity at the end of life; as such practices have the ability to improve the hospice experience. Research questions addressed in the study (a) how social workers in Nevada define cultural humility in the context of hospice social work practice, (b) the values or principles hospice social workers in Nevada consider most important in providing culturally appropriate care to hospice patients, and (c) the ways hospice social workers in Nevada implemented a cultural humility stance within their practice. To obtain data for this project, connections with the local hospice care community were used to recruit interested individuals directly involved in service delivery through a convenience sampling method. Participant data was collected via a focus group with 9 participants, which was then recorded, transcribed, and analyzed. The method of analysis was thematic exploration and estimation of the prevalence of identified themes. Five major themes were identified through analyses: (a) individualized culture, (b) respect for others, (c) team-oriented approach, (d) implementation of cultural humility, (e) lack of formal training and integration of hands-on experience. Findings contribute to the generic hospice services knowledge base, working in synergy with previous research findings to help encourage future research studies on this topic.

Humility is an integral virtue within Benedictine spiritual traditions. It is also the subject of a burgeoning body of empirical literature in the field of psychology. This dissertation undertakes an interdisciplinary dialogue between Benedictine spirituality and contemporary psychological science, exploring the potential for both fields to mutually inform as well as critique respective understandings of humility. Scholarship in Benedictine spirituality has not shown substantial engagement with the field of psychology around the topic of humility since the 1980’s. Likewise, no in-depth analysis of the Benedictine spirituality of humility has been conducted within psychology, despite increasing interest in interdisciplinary projects among psychologists of spirituality and religion. In the body of this dissertation, chapter one sets out to locate this project within the disciplines of practical theology, spirituality studies, and the psychology of religion and spirituality. It also describes the methods used in this dissertation, with particular focus on the dynamics of mutually critical correlation, a method that gives room for both fields to inform, critique, and question the other around their positions regarding the theory and practice of humility. Chapter two presents an in-depth exploration of Benedictine humility, focusing in particular on themes in the Rule of St. Benedict as well as different contemporary interpretations of humility that have emerged over the last thirty years. Chapter three then offers an exploration of the contemporary state of the psychology of humility, documenting the growing body of research on this subject over the last two decades. Chapter four moves into the interdisciplinary analysis of this dissertation, inquiring how contemporary psychological research on humility could potentially inform Benedictine spirituality. Chapter five then switches to consider how insights and perspectives on humility from Benedictine traditions can also inform theoretical perspectives on humility within psychology, as well as applications in psychological interventions that integrate spirituality. Finally, a concluding chapter highlights some points of learning regarding interdisciplinary research on humility in spirituality and psychology, along with questions for future research and a final selection of key points for practice in both fields.

We investigate the roles of (1) social capital and (2) firm type (formal versus informal) in shaping the relationship between entrepreneurial behavior and firm performance. To further investigate entrepreneurial behavior and its effect on firm performance, we develop two research themes based on two types of entrepreneurial behaviors - assertive behavior and nonassertive behavior. The first research theme focuses on the relationship between entrepreneurs' assertive behavior and firm performance. Taking entrepreneurs' risk-taking behavior as an assertive behavior into account, we identify the conditions under with entrepreneurs' risk-taking behavior results in better firm performance. In Model 1 (detailed in Chapter 2), we investigate whether and how firm type and social capital influence entrepreneurs' risk-taking behavior and its effect on firm performance. Through a field study covering 300 entrepreneurs and the same number of employees, we found that firm type and social capital moderate the relationship between entrepreneurs'risk-taking behavior and firm performance. We further found that entrepreneurs' risk-taking behavior is only beneficial for the firm if entrepreneurs have more social capital in their formal firms. The second research theme focuses on the relationship between entrepreneurs' humility as a nonassertive behavior and firm performance. In Model 2 (detailed in Chapter 3), we conceptualize and investigate the relationship between entrepreneurs' humility and firm performance via social capital in different firm types. Through the same field study, we found that social capital mediates the relationship between entrepreneurs' humility and firm performance. We further found that the indirect effect of entrepreneurs'humility on firm performance via social capital is stronger in informal firms. The theoretical and practical implications of the two studies are then discussed.

Forgiveness is the act of moving beyond shame, guilt, anger, or blame, and it has been linked to psychological well-being, prosocial behavior, and religion/spirituality (R/S). However, the research on why and how people forgive is inconsistent, as the concepts involved are complex and difficult to define and operationalize. The purpose of this interpretative phenomenological analysis (IPA) was to provide a better understanding of why and how people are cognitively and emotionally able to forgive and the role of R/S in that process. Goal orientation and cognitive restructuring theories were used as frameworks for understanding the forgiveness experience. First-person, semistructured interviews were conducted with 12 persons from 10 different sacred belief systems who had experienced forgiveness of a major transgression. Data were analyzed using the IPA process, and five themes emerged: what is forgiveness?; why forgive?; how to forgive; the relationship between self-forgiveness and forgiveness of others; and developing a forgiveness disposition. All participants described forgiveness as an effortful, transformative process. Their motivation to forgive was based on a learning goal orientation and benefits to personal well-being and relationships. Participants forgave through making supportive R/S and/or social connections, finding the courage to confront transgressions, and resolving issues with compassion and creativity. A model of forgiveness was proposed that researchers can apply to future research efforts, and that mental health providers, clergy, and other helping professionals can use with clients in therapeutic applications of healing from major transgressions.

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Syfte: Syftet med studien är att undersöka i vilken omfattning chefer inom säljande organisationer i Sverige är ansedda som ödmjuka ledare av sina anställda. Studien ska också studera hur det ödmjuka ledarskapet inom dessa organisationer påverkar de anställdas jobbtillfredställelse och arbetsprestationer. Metod: Studien har utgått från en kvantitativ metod med ett deduktivt synsätt. Studien har utförts genom enkäter riktade till fastighetsmäklare i Sverige. Totalt nådde enkäten ut till 479 fastighetsmäklare med totalt 124 användbara respondenter. Utifrån resultatet kunde undersökningens data analyseras i programvaran JASP och sedan bearbetas. Resultat och slutsats: Studien visar på ett direkt samband mellan ödmjukt ledarskap och ökad jobbtillfredställelse. Detta i linje med tidigare studier. Studien visar däremot ingen direkt korrelation mellan ökade arbetsprestationer och ödmjukt ledarskap. Ett intressant fynd inom studien var en direkt korrelation mellan högre jobbtillfredställelse och högre arbetsprestationer. Detta tyder på att kopplingen mellan ödmjukt ledarskap och arbetsprestationer kan vara indirekt via högre jobbtillfredsställelse. Studiens bidrag: Studien bidrar till ökad förståelse kring hur utbrett det ödmjuka ledarskapet används inom olika branscher. Studien bidrar också till ökad förståelse hur det ödmjuka ledarskapet påverkar anställda inom säljande organisationer. Genom empiriska bevis inom säljande organisationer kan modellen för hur ödmjukt ledarskap korrelerar med jobbtillfredställelse och arbetsprestation revideras.Förslag till vidare forskning: Utifrån denna studie lyfts fyra förslag på framtida forskning. Dessa baseras på svagheter i denna studie samt avsaknaden av djupare information i tidigare forskning. Genom att göra en studie inom en säljande organisation med större bredd skulle en framtida studie kunnat ge ett resultat som gått att generalisera till branschen som helhet. Detta skulle kunna bidra till bättre svar om hur det ödmjuka ledarskapet kan komma att användas inom de säljande organisationerna. Utöver det bör en kvalitativ studie utföras inom säljande organisationer för att få ett ytterligare djup i varför det ödmjuka ledarskapet ökar jobbtillfredställelsen och hur ledaren bör agera för att ses som ödmjuk i sin ledarroll. / Aim: The purpose of the study is to investigate to what extent managers in selling organizations in Sweden are seen as humble leaders by their employees. The study will also study how the humble leadership within these organizations affects the employees' job satisfaction and job performance. Method: The study has been based on a quantitative method with a deductive approach. The study has been carried out through surveys aimed at real estate agents in Sweden. In total, the survey reached 479 real estate agents with a total of 124 useful respondents. Based on the results, the survey data could be analyzed in the JASP software and then processed. Result and Conclusions: The study shows a direct connection between humble leadership and increased job satisfaction. This is in line with previous studies. However, the study shows no direct correlation between increased job performance and humble leadership. An interesting finding within the study was a direct correlation between higher job satisfaction and higher job performance. This suggests that the link between humble leadership and job performance may be indirect via higher job satisfaction. Contributions of the thesis: The study contributes to an increased understanding of how widespread humble leadership is used in various industries. The study also contributes to increased understanding of how humble leadership affects employees within selling organizations. Through empirical evidence in selling organizations, the model of how humble leadership correlates with job satisfaction and job performance can be revised.Suggestions for future research: Based on the study, four suggestions for future research are raised. These are based on weaknesses in this study as well as the lack of deeper information within the previous research. By conducting a study within a sales organization with greater breadth, a future study could have produced a result that could be generalized to the industry. This could have contributed to better answers about how humble leadership can be used within the selling organizations. In addition to that, a qualitative study should be conducted within selling organizations to gain further depth into why humble leadership increases job satisfaction and how the leader should act to be seen as humble in their leadership role.