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Intellectual humility and religious tolerance
The Journal of Positive Psychology
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.
... Hingga sekarang isu toleransi masih terus hangat dibicarakan para ahli (Putnam & Campbell, 2010;Witenberg, 2019;Hook et al., 2016). Hal ini karena sejak keran globalisasi dibuka pasca Perang Dingin, maka pergaulan lintas negara-budaya-agama pada tingkat global hingga lokal (baca: Maluku) menjadi sesuatu yang given atau niscaya dan berlangsung sangat cair sekali (Sudjatmiko, 2012). ...
... Hal ini karena sejak keran globalisasi dibuka pasca Perang Dingin, maka pergaulan lintas negara-budaya-agama pada tingkat global hingga lokal (baca: Maluku) menjadi sesuatu yang given atau niscaya dan berlangsung sangat cair sekali (Sudjatmiko, 2012). Kadang situasi ini menimbulkan benturan identitas, karena pluralitas budaya-agama-negara saling bertemu sehingga cenderung melahirkan "chaos" (Hook et al., 2016). Tentang benturan identitas ditengah situasi yang plural itu cukup lengkap diulas oleh salah satu psikolog nusantara yakni Suryomentaram (Sumanto, 2011;Trimulyaningsih, 2017;Afif, 2020;Pelupessy, 2021). ...
... Disinilah terjadi benturan identitas yang mengarah pada konflik horizontal. Mencermati fenomena benturan identitas ditengah situasi yang plural tersebut, maka Hook et al (2016) mengatakan bahwa disinilah isu mengenai perilaku toleransi akan terus hangat dibicarakan para ahli hingga detik ini dan kedepannya. ...
Toleransi merupakan isu yang akan terus hangat dibicarakan para ahli. Studi terbaru menunjukkan bahwa skema religius sangat kuat mempengaruhi perilaku toleransi individu yang secara positif berdampak pada situasi harmoni ditengah keberagaman. Meskipun demikian, sejauh ini studi tersebut masih minim direplikasi pada orang Ambon, Maluku. Olehnya itu, penelitian kuantitatif ini berusaha membuktikan sekaligus menjelaskan skema religius sebagai prediktor terhadap perilaku toleransi orang Ambon. Sampel dalam penelitian ini berjumlah 66 orang, rata-rata usia (29 tahun) dan (Kristen = 25,8%; Islam = 74,2%). Berdasarkan hasil analisis regresi linier sederhana menunjukkan bahwa skema religius sangat kuat memprediksi perilaku toleransi orang Ambon adalah p = 0,000 (p<0,05). Selain itu, kontribusi skema religius terhadap perilaku toleransi sebesar 21,4%. Artinya, ada sekitar 78,6% lainnya bahwa perilaku toleransi dipengaruhi variabel psikologis lain seperti empati, kerendahan hati intelektual, dan dukungan pemberian hak kepada orang lain. Skema religius bisa mempengaruhi perilaku toleransi pada responden orang Ambon karena distimulasi oleh pengaruh budaya lokal seperti pela dan masohi. Studi ini diharapkan menjadi rekomendasi bagi para pengambil kebijakan untuk lebih memperhatikan urgensi pembentukan skema religius melalui upaya melestarikan budaya lokal sehingga berdampak pada perilaku toleransi masyarakat. Studi ini masih memiliki keterbatasan yakni melibatkan sampel dalam jumlah terbatas sehingga studi selanjutnya perlu mempertimbangkan menggunakan sampel dalam jumlah lebih besar sehingga prediksi skema religius terhadap perilaku toleransi dapat digeneralisir ke sejumlah populasi. Olehnya itu, keterbatasan ini bisa menjadi rekomendasi bagi peneliti selanjutnya.
... Following this, an interesting study by Hook et al. (2017) has found that intellectually humble Christian pastors were more likely to show higher religious tolerance toward other non-Christian religious believers. Another study by Rodriguez et al. (2019) has found that intellectual humility can promote meaningful discussions and feelings of closeness in the context of religious disagreement. ...
... (see Cohen, 1988, p.458). In addition, previous studies have found an average effect size of 0.2-0.5 regarding the correlations between religiosity, intellectual humility, aggressiveness, and religious tolerance (see Hook et al., 2017;Rodriguez et al., 2019;. We decided to recruit 226 Indonesian Muslim students (17-35 years old) as participants. ...
... Consistent with Hypothesis 1, we found that intellectual humility mediated the indirect effect of religiosity in promoting religious tolerance. This finding is congruent with previous studies that have investigated the relationship between intellectual humility and religious tolerance (Hook et al., 2017;Rodriguez et al., 2019;Van Tongeren et al., 2016). More importantly, our finding extends previous findings from research in the Christian population to the Muslim population in Southeast Asia, with supporting evidence for the importance of intellectual humility in promoting religious tolerance. ...
For years, religious tolerance between religious groups has been a critical sociopolitical problem throughout the world. To date, there has been little research that investigates the psychological mechanisms underlying the emergence of tolerance in religious people. The purpose of this study is to examine whether the roles of intellectual humility and cognitive flexibility in mediating the relationship between religiosity and religious tolerance are dependent on aggressiveness. We employed mediation analyses over data collected from 226 Indonesian Muslim students to test our predictions. Results showed that intellectual humility and cognitive flexibility significantly mediated the influence of religiosity in increasing religious tolerance. As predicted, intellectual humility was the more potent mediator among religious participants who possessed a high level of aggressiveness, whereas cognitive flexibility was the more potent mediator among religious participants with a low level of aggressiveness. The aggressiveness of religious participants also determined whether intellectual humility or cognitive flexibility would increase religious tolerance. Our findings suggest the importance of developing intellectual humility and cognitive flexibility to promote tolerant behaviour among religious people.
... Meskipun demikian, fakta keberagaman itu kadang memicu konflik horizontal di tengah-tengah masyarakat (Hook et al., 2016). Berbagai aksi bom bunuh diri, konflik antar suku dan konflik antar agama kerap terjadi di Indonesia (Pelupessy, 2021;Saifuddin, 2022;Fariz & Saloom, 2021). ...
... Hasil penelitian ini juga menunjukkan bahwa skema religius dan empati secara simultan sangat mempengaruhi perilaku toleransi. Hal ini mengonfirmasi beberapa temuan sebelumnya seperti yang dilakukan oleh Ardi et al (2021), Fariz dan Saloom (2021), Hook et al (2016), serta Witenberg (2019). Ardi et al (2021) secara implisit menjelaskan bahwa perilau toleransi sangat tergantung dari aktualisasi skema religius dan empati. ...
... Berdasarkan ulasan tersebut maka dapat dikatakan bahwa pengaruh skema religius dan empati terhadap perilaku toleransi adalah tergantung sejauhmana kualitas hubungan dan pengalaman intens kita dengan orang lain. Hook et al (2016) menjelaskan bahwa kualitas hubungan dan pengalaman intens dengan orang lain akan semakin mengikis prasangka kita terhadapnya, sehingga dari situ muncul perilaku toleransi. Sebaliknya, secara implisit Witenberg (2019) menjelaskan bahwa jika kita tidak pernah punya pengalaman intens dengan orang lain, maka kemungkinan besar akan muncul persepsi negatif kita tentang orang lain sehingga meminimalisir perilaku toleransi kita terhadapnya. ...
Abstrak Ekstrimisme beragama merupakan suatu sikap panafsiran atas agama yang dilakukan secara tekstual tanpa melibatkan konteks pluralitas pandangan keagamaan lainnya. Sikap beragama seperti ini kerap melahirkan gesekan sosial hingga mengarah pada konflik horizontal. Olehnya itu, butuh paradigma moderasi beragama guna mengantisipasi hal tersebut. Di dalam paradigma moderasi beragama terdapat perilaku toleransi sebagai indikatornya. Secara teoritik, perilaku toleransi dipengaruhi dua faktor psikologis yakni skema religius dan empati. Penelitian ini hendak membuktikan sekaligus menjelaskan skema religius dan empati terhadap perilaku toleransi pada masyarakat Ambon di Maluku yang pernah mengalami konflik horizontal tahun 1999-2002. Studi ini merupakan ex-post facto research pada subjek sebanyak 72 orang yang beragama Kristen Protestan (22,2%) dan Islam (77,8%) bertempat tinggal di Ambon. Berdasarkan analisis regresi linier berganda menunjukkan bahwa ada pengaruh skema religius dan empati terhadap perilaku toleransi (p = 0,000; p<0,05). Artinya, skema religius dan empati secara simultan dapat mendorong individu berperilaku toleransi terhadap orang lain. Hasil penelitian ini diharapkan menjadi rekomendasi bagi para pengambil kebijakan bahwa untuk membentuk perilaku toleransi dapat melalui pembentukan skema religius dan empati terhadap orang lain sejak dini. Abstract Religious extremism is an attitude of interpretation of religion that is carried out textually without involving the context of a plurality of other religious views. Religious attitudes like this often give birth to social friction that leads to horizontal conflict. Therefore, a paradigm of religious moderation is needed to anticipate this. In the paradigm of religious moderation, there is tolerance behavior as an indicator. Theoretically, tolerance behavior is influenced by two psychological factors: religious schemes and empathy. This research aims to prove and explain religious schemes and empathy for tolerant behavior in the Ambonese community in Maluku which experienced horizontal conflict in 1999-2002. This study is an ex-post facto research on 72 subjects who are Protestant Christians (22.2%) and Muslims (77.8%) living in Ambon. Based on multiple linear regression analysis, it shows that there is an influence of religious schemas and empathy on tolerance behavior (p = 0.000; p <0.05). That is, religious schemes and empathy can simultaneously encourage individuals to behave intolerant towards others. The results of this study are expected to become recommendations for policymakers that form tolerant behavior can be done through the formation of religious schemes and empathy for others from an early age.
... Religious intellectual humility refers to an accurate assessment of one's intellectual strengths and weaknesses in the context of religion, and a willingness to respectfully consider other religious perspectives (Hodge et al., 2019). Studies have found relationships between religious intellectual humility in Christians and positive attitudes toward religious outgroups (Hook et al., 2017;Van Tongeren et al., 2016). Religious intellectual humility has also been linked to decreased aggression toward people who disagree with one's religious beliefs (Van Tongeren et al., 2016) and is negatively associated with ideologies typically related to prejudice, such as right-wing authoritarianism and social dominance orientation (SDO; AlSheddi, 2020). ...
... We measured threat-buffering universal religiousness with three variables concerned with self-transcendent religiousness. Religious intellectual humility was measured by adapting Hook et al. (2013) 12-item Cultural Humility Scale to the religious context (Hook et al., 2017). Participants were asked to rate their own levels of intellectual humility toward different religious beliefs and values (sample item: "Regarding different types of religious beliefs and values, I am open to seeing things from other perspectives," 1 = strongly disagree, 5 = strongly agree). ...
Reactions to privilege include hostility (e.g., denial of privilege) and prosociality (e.g., remorse). Studies suggest that White Americans often react hostilely when confronted with racial and class privilege, but research on reactions to religious privilege is limited. The current registered report investigated how religiousness is related to hostile and prosocial reactions to religious privilege. Three studies tested the relationship between religiousness and reactions to religious privilege. In Study 1, a correlational study, we expected parochial religious variables (Christian nationalism, religious fundamentalism, perceptions of religious threat) would be related to hostile reactions to religious privilege, whereas more universal dimensions of religiousness (intellectual humility, gratitude toward God, and sanctification of social justice) would be related to prosocial reactions. Study 2 induced actual reactions to being confronted with religious privilege, manipulating whether privilege was framed as a merit-based or a group-based threat. Study 3 primed universal and parochial religiousness to examine the causal relationship between religiousness and reactions to privilege. Across our studies (Study 1 N = 395, Study 2 N = 737, Study 3 N = 699), parochial religiousness was related to hostile reactions, whereas two forms of universal religiousness (religious intellectual humility, sanctification of social justice) were related to prosocial reactions. Merit-based information about religious privilege decreased denial, whereas a religious humility intervention increased denial. Further research is needed on interventions to increase prosocial responses.
... kan unsur motivasi, emosional, atau perilaku dalam konstruk IH. Sebagai contoh, beberapa definisi menyiratkan bahwa IH melibatkan penghargaan terhadap kapasitas dan opini orang lain, menunjukkan respon yang terbuka terhadap pendapat dan opini yang berbeda, atau menikmati proses pembelajaran (Alfano et. al., 2017;Gregg, Mahadevan, & Sedikides, 2017;Hook et. al., 2017). Karenanya, penelitian-penelitian sebelumnya juga menemukan bahwa IH dapat membantu individu untuk memperoleh pengetahuan akademis (Wong & Hong, 2021), meningkatkan toleransi dalam masyarakat plural (Hook e. al., 2017), mengurangi polarisasi politik (Krumrei-Mancuso & Newman, 2020) dan membuat keterampilan sosial menjadi lebih baik, sep ...
... al., 2017). Karenanya, penelitian-penelitian sebelumnya juga menemukan bahwa IH dapat membantu individu untuk memperoleh pengetahuan akademis (Wong & Hong, 2021), meningkatkan toleransi dalam masyarakat plural (Hook e. al., 2017), mengurangi polarisasi politik (Krumrei-Mancuso & Newman, 2020) dan membuat keterampilan sosial menjadi lebih baik, seperti kemampuan untuk belajar dari orang lain dan social vigilantism . Sebagai contoh dalam berinteraksi, IH juga dapat membantu seseorang untuk menggunakan sudut pandang orang lain yang memiliki nilai-nilai berbeda. ...
Peran Intellectual Humility (IH) – kesadaran bahwa pengetahuan kita terbatas – sangat penting dalam mendorong interaksi dan dialog sosial yang bermakna dalam masyarakat plural. Penelitian sebelumnya menemukan bahwa orang yang membutuhkan jawaban yang cepat dan menghindari situasi ambigu atau perbedaan pendapat (dikenal sebagai individu dengan Need for Closure, atau NFC tinggi) juga memiliki IH yang rendah. Namun ada juga penelitian yang tidak menemukan hubungan signifikan antara NFC dan IH. Oleh karena itu, penelitian ini bertujuan untuk mengetahui sejauh mana NFC dapat memprediksi IH dan apakah sikap dogmatis memainkan peran mediasi dalam hubungan NFC dan IH. Kami melakukan survei pada 232 orang berusia 17–70 tahun (usia rata-rata = 30,69, SD = 10,98, 55,6% perempuan), dengan menggunakan skala NFC, IH, dan Dogmatisme. Analisis mediasi dengan PROCESS Model 4, menunjukkan bahwa meskipun NFC tidak secara langsung memprediksi IH, NFC secara tidak langsung memprediksi IH melalui mediasi penuh dogmatisme individu. Temuan ini menggarisbawahi peran penting dogmatisme sebagai faktor yang perlu ditargetkan untuk meningkatkan IH. Pembahasan temuan penelitian ini akan menekankan pentingnya pemahaman yang lebih mendalam tentang faktor-faktor yang dapat mengurangi dogmatisme di masa depan untuk meningkatkan IH dan kualitas wacana sosial dalam masyarakat plural.
... Mahsusi (2023) found that students carrying out learning activities could identify and understand the values of religious moderation. Moderate and inclusive Islamic education plays an important role in eradicating extremism and encouraging religious moderation (Muchtar et al., 2022), while Hook et al. (2017) highlighted the importance of intellectual humility as a key component of religious learning motivation to foster religious tolerance. Therefore, it is important to internalize the religious moderation values in education to encourage religious tolerance attitudes (Mufi et al., 2023). ...
This paper aims to analyze the attitude of Generation Z (Gen Z) toward religious moderation in terms of social class and their religious learning motivation. In addition, this article also aims to describe the utilization of digital space in strengthening the religious moderation of Gen Z. This is a quantitative research approach. The research questionnaire was distributed to 179 teenagers aged 16–19 living in three Central Java regions in Indonesia. This research resulted in several findings. First, Gen Z’s religious moderation is in the “moderate” category, with an average score of 2.92 on a scale of 4. Most respondents agree that religious differences are not obstacles to making friends and that forcing others to believe in the same religion is not allowed. Second, Gen Z’s religious moderation attitude has a very weak correlation with their religious learning motivation and social class. Third, increasing religious moderation platforms and digital media-based programs can strengthen the attitude of religious moderation among Gen Z. In conclusion, this study provides significant implications for the availability of references to religious moderation of Gen Z. It provides valuable contributions to opportunities to use digital space for positive activities for Gen Z to promote inter-religious tolerance.
... Intellectual humility refers to the meta-cognitive ability to recognize the limitations of one's beliefs and knowledge (Porter et al., 2022). People who score higher in intellectual humility are more likely to display tolerance of opposing political and religious views and show less hostility toward members of opposing groups (Hook et al., 2017;Stanley et al., 2020). Humility has also been shown to protect against racism and sexism (Legault et al.,2). ...
Most people disagree with racism, yet very few stand up to actively address or confront it. This is problematic because such antiracism is essential to overturn structures of racial injustice. Relative to research promoting positive intergroup attitudes, little is known about the antecedents of antiracism. We use recent advances in the asserted (i.e., proactive) versus assisted (i.e., affiliative) nature of autonomy to identify the motivational predictors of both positive attitudes and antiracist actions. In study 1 (n = 431), we found that assisted autonomy was a stronger predictor of warm outgroup feelings (e.g., allophilia, admiration), and that this effect was mediated by empathy. Conversely, only asserted autonomy linked to confrontation of racism and willingness to take action on behalf of racialized groups. In study 2 (n = 290), we assessed antiracist intentions before and after presentation of an antiracist message. Asserted (but not assisted) autonomy predicted an increase in antiracism after message exposure. Results suggest that asserted versus assisted autonomy striving have divergent links to outgroup feelings and behavior. We highlight the separate motivational pathways toward two important but functionally distinct outgroup outcomes and discuss how human autonomy can mobilize antiracist efforts.
... A growing body of research is dedicated to understanding the significance of IH within the realm of intergroup relations, attitudes, and conflicts. It has been linked to attitude change (Rodriguez et al., 2019), forgiveness in conflicts (Zhang et al., 2015), tolerance of different religions and political views (Hook et al., 2017;Krumrei-Mancuso & Newman, 2021;Porter & Schumann, 2018), affective polarization (Knöchelmann & Cohrs, 2024), fostering positive attitudes towards outgroups (Bowes et al., 2021;Brienza et al., 2021), and investigative behaviors (Koetke et al., 2023). ...
Three preregistered studies (N = 533) investigated the relationship between intellectual humility (IH) and cognitive and emotional empathy. Study 1 (n = 212) revealed a positive association between IH and empathic accuracy (EA), especially toward the outgroup. Study 2 (n = 112) replicated the significant association between IH and EA. Study 3 (n = 209) employed a manipulation to enhance IH to demonstrate causality. We found evidence for an indirect effect, wherein the manipulation increased state IH, which was associated with greater EA. A mini meta-analysis revealed that, on average, individuals with higher levels of IH exhibit increased EA, showing a greater understanding of others’ emotional states. Moreover, IH predicts empathic resilience—buffering against personal distress while maintaining or increasing empathic concern for others. These findings highlight the positive influence of IH on empathy, emphasizing its potential for fostering deeper connections and better understanding in social interactions.
... One of the things done, among others, by the Media Diversity Institute through the Global Exchange of Religion in Society (GERIS) program gathers people from different religious backgrounds, occupations, and countries to become agents in spreading tolerance. The promotion of religious tolerance will have a good impact on the attitude of open-mindedness of students, foster a sense of empathy, a means to strengthen the identity of a country's national values, train sensitivity and sameness between individual humans, feel humble and not arrogant, and understand universal brotherhood rather than ego (Altınoğlu, 2018;Ferrara, 2012;Hook et al., 2017;Raihani, 2014;Uroko, 2023;Wang & Froese, 2020). ...
Religious tolerance is a global priority amidst diverse beliefs and interests. This research explores potential issues in student religious tolerance for educational stakeholders. The study uses a qualitative bibliometric approach with descriptive data analysis. Findings indicate an increasing but modest trend in religious tolerance research over the past 14 years (2010-2024), peaking in 2023 with 65 articles. Electronic journals (e-journals) are the largest source of such research, with 150 publications. Four productive researchers from Jambi University produced two publications: Arizal Dwi Kurniawan, Nur Aini, Marlina Susanti, and Anisa Andrian. The study identifies several potential future research areas in student religious tolerance, including religion, mutual respect, analysis, tolerance, character education, data, institutions, teachers, Islamic religion, literature review, Islamic education, school, challenges, literacy, strategy, teacher, multicultural Islamic education, student ability, integration, multicultural education, society, tolerance, literature study, child, and concept.
... However, the second question always requires much more nuance. Yes, psychological science has revealed countless benefits of humility, for relationships (e.g., Davis et al., 2013;Farrell et al., 2015;Van Tongeren et al., 2016), work (e.g., Owens et al., 2013), and in communities (e.g., Hook et al., 2013Hook et al., , 2015Hook et al., , 2017. So, in one sense, humility is a "good" thing insofar as it can improve some people's lives and facilitate human flourishing. ...
Positive psychology is facing an existential crisis. An overemphasis on examining positive character traits, strengths, institutions, and communities at the exclusion of existential realities highlights some of the limits of current approaches in the field. In order to thrive, scholars should consider broadening their purview to include the limits of the human condition and boundedness of our nature. Specifically, I argue that a complete account of the human condition should address the existential realities and suffering that create adversity and the myriad ways people make meaning and experience growth.
... (Whitcomb, et al, 2015) As a result, intellectually humble persons are willing and admit their own religious limitation and to borrow from the faith of others to give meaning to life stressors during traumatic times. This assertion could be justified by studies that has shown that intellectually humble persons are more accepting of other peoples different belief (Hook, et al, 2017), less likely to show less extreme reactions toward others' religious viewpoints (Hopkin, et al 2014), ,greater likelihood of deriving a sense of belonging and meaning from ideologically diverse religious groups (Zhang et al., 2016), and greater forgiveness of religious conflicts (Zhang, et al, 2015). Being humble is also linked to being religious, feeling close to God, and feeling less angry, scared, and guilty about important religious things. ...
Purpose . This study assesses relationship between spiritual struggle and intellectual humility among undergraduate students. Research Methodology A cross-sectional research design using random sampling technique was adopted to recruit 158 students from undergraduate students of Nassarawa state university Keffi. Instruments administered included Religious and Spiritual Struggles Scale (RSSS) and the general intellectual humility scale. The T-test and correlations were used for statistical analysis.
Results showed a significant, weak , and direct relationship between Moral struggle and intellectual humility [r(158)=.0.264, P< .05]. Ultimate meaning has a significant relationship with intellectual humility [t(158) = 2.89; p< 05].. Muslims recorded lower level of divine, interpersonal, demonic and moral struggle than christians. Limitations The study is crossectional correlation design and is difficult to draw causation.. Various components of Intellectual humility were not examined. The study is limited to college students at a tertiary university and hence findings might not be generalised.
Contribution ; The findings of this study provide information on students levels of spiritual struggles as a foundation for developing intervention for improving their spiritual wellbeing.
Practical Implication; It was concluded that intellectual humility , despite its benefits, can be related to lack of conviction about the meaning of life and lead to hesitation in taking ethical decision. . It is recommended that students should seek professional help regarding their spiritual struggles
Novelty ; This is a the first study that examines intellectual humility and spiritual struggles in Nigeria and thus unravels dark side of intellectual humility in ones spiritual life.
... While there are many competing accounts and scales of intellectual humility, philosophers and psychologists are generally united in treating it as an epistemically beneficial disposition of individual agents. 1 I call the research guided by this supposition the traditional approach to studying intellectual humility. The traditional approach S. Bland is entirely understandable in light of recent findings that individual differences in measures of intellectual humility are predictive of acceptance of fake news (Bowes and Tasimi 2021;Meyer et al. 2021a, b), conspiratorial thinking (Bowes and Tasimi 2021;Bowes et al. 2021;Meyer 2021a, b), outgroup prejudice (Hook et al. 2016), myside bias , and affective and ideological polarization (Bowes et al. 2020). It is disconcerting, then, to survey the extensive literature on judgement and decision-making which suggests that people are generally overconfident about both their beliefs and their cognitive competences (Moore and Schatz 2017;Wu et al. 2008;Kruger and Dunning 1999). ...
While there are many competing accounts and scales of intellectual humility, philosophers and psychologists are generally united in treating it as an epistemically beneficial disposition of individual agents. I call the research guided by this supposition the traditional approach to studying intellectual humility. The traditional approach is entirely understandable in light of recent findings that individual differences in intellectual humility are associated with various deleterious epistemic tendencies. Nonetheless, I argue that its near monopoly has resulted in an underestimation of important limitations of human cognition. In particular, it neglects the fact that intellectual arrogance can be both deeply recalcitrant and significantly beneficial for bounded cognitive agents whose reliance on one another is profound. I propose to integrate these insights into the study of intellectual humility by treating it as a collective virtue that gets manifested in the structure of epistemic environments. More specifically, it is an interactive virtue that harnesses and constrains intellectual arrogance to yield benefits for both individuals and collectives. I claim that this can happen only within humbling environments, such as forecasting tournaments and open institutional science.
... The intellectual humility associated with better academic learning, as measured in the schools (Rowatt, 2020). The study conducted byHook et al. (2017) found that conservatism, humility, religious commitment, and religious intelligence are associated with religious tolerance(Mushtaque et al., 2021).The study depicted a positive association between intellectual humility and organizational forgiveness, with intellectual humility and regulatory forgiveness (Abedi et al., 2021). Much of the researches revealed that experiences of awe and flow facilitate wise reasoning and epistemic humility, which are component of good moral character(Kim et al., 2022). ...
University teachers serve as role models for their students. By demonstrating religious tolerance, they instill values of respect, understanding, and empathy. Therefore, the study conducted a survey on the effect of intellectual humility on religious tolerance while analyzing moderating effect of personality traits between intellectual humility and religious tolerance among university teacher. A survey based method was used to collect data from university teacher (n=332) by using convenience sampling. Comprehensive Intellectual Humility Scale, Big Five Personality Scale, and Religious Tolerance Scale were the measured instruments. The findings illuminated the insight that those university teachers who had high intellectual humility, showed greater religious tolerance. Moreover, the findings also unraveled the moderating effect of personality
... Scholars such as Achilov & Sen (2017); Yaakub & Othman (2016) viewed religious moderation as a fundamental issue. To address this gap in the literature and gain a deeper understanding of how Muslims navigate interreligious tensions, it is essential to empirically differentiate between devout Muslims who embrace moderation and those who lean towards radicalism (Hook, Farrell, & Johnson, 2017). ...
Religious moderation is essential for all levels of society, especially students in West Papua City and Regency. This study was conducted to analyze the perceptions and constraints faced by students on the concept of religious moderation of Muslim minority communities in character building in West Papua. This qualitative research intended to explore the phenomenon experienced by the research subjects using methodological and scientific approaches. The data collection method was carried out through observation, interview, and documentation with researchers as the main instrument and supporting instruments using an observation list (checklist), interview guidelines, and media. The results showed that from the point of social relations, ordinary Muslim communities carry out activities blending with the communities, both non-Muslims and fellow Muslims. Abstrak: Moderasi beragama sangat penting bagi seluruh lapisan masyarakat khususnya mahasiswa yang berada di Kota dan Kabupaten Papua Barat.Penelitian ini dilakukan untuk menganalisis persepsi serta kendala yang dihadapi mahasiswa terhadap Konsep moderasi beragama masyarakat minoritas muslim dalam pembentukan karakter di Papua Barat.Penelitian ini merupakan penelitian kualitatif yang bermaksud untuk memahami fenomena tentang apa yang dialami oleh subjek penelitian, dengan pendekatan yakni dari segi pendekatan metodologis dan dari segi pendekatan keilmuan. metode pengumpulan data dilakukan melalui kegiatan observasi, wawancara, dan dokumentasi dengan peneliti sebagai instrument utama serta instrument penunjang berupa: daftar observasi (check list observation), pedoman wawancara, dan media. Hasil penelitian menunjukkan bahwa dari sudut hubungan sosial masyarakat muslim biasa melakukan kegiatan yang merupakan pembauran dengan masyarakat nonmuslim sekitar baik itu sesama muslim maupun yang lain.
... Recognizing these historical factors is crucial for understanding the present-day obstacles and prospects of promoting religious tolerance in India. This research examines the strategies Islamic schools employ to cultivate religious tolerance and the challenges they face (Gupta, 2019;Hook et al., 2017;Kalin & Siddiqui, 2020). ...
This study explores the strategies and challenges involved in managing religious tolerance in Islamic schools in India. This study specifically examines the implementation of education in Dar-ul Madinah international Islamic School System and Al Hira International Islamic School, both of which follow Islamic principles. The study utilizes a descriptive qualitative survey methodology to gather insights from key stakeholders such as school administrators, teachers, and students. By employing this methodology, the research seeks to understand the strategies Islamic the school employs to promote religious tolerance and identify the obstacles they face. Since Islam is a minority religion in India, these schools encounter unique challenges. findings will contribute to the existing knowledge on religious tolerance in the Indian educational landscape and provide valuable insights for school administrators, policymakers, and educators. Dar-ul Madinah international Islamic School System and Al Hira Islamic School is a model for promoting religious tolerance by implementing best practices in curriculum design, interfaith dialogue, and creating an inclusive environment. By adopting these strategies, the school fosters an environment where students understand Islam comprehensively, engage in positive interactions with other faiths, and experience the benefits of a diverse and inclusive community. Additionally, the management of these schools prioritizes religious tolerance, allowing students to adapt and coexist harmoniously with the majority Hindu community. The study examines the educational practices of these schools in alignment with their vision and mission. It proposes strategies for implementing religious tolerance-based education, which can serve as a blueprint for Islamic schools in minority countries.
... However, being aware of one's epistemic limits is crucial for bridging the gap between intellectual and political divides. Past studies have demonstrated that individuals with high levels of intellectual humility are more likely to show tolerance toward their ideological opponents (Stanley et al. 2020 ) and those who hold diferent religious beliefs ( Hook et al. 2017 ), which may be important for cultivating resilience during disagreements. In a similar vein, when confronted with misinformation and "fake news," people high in intellectual humility are more likely to engage in investigative behaviors such as fact-checking and seeking outside opinions ( Koetke et al. 2021 ). ...
... Several research results show that a person's character, especially religiosity, is directly related to the success of religious moderation, such as tolerance (Hook et al. 2017;Krumrei-Mancuso 2018;Leary et al. 2017;Rodriguez et al. 2017;Zhang et al. 2018). From these results, it can be concluded that the successful implementation of character education will reinforce religious moderation (Muhtifah et al. 2021). ...
Student character survey in Indonesia in 2021, on average, produced lower index numbers compared to last year’s index results. This research aims to explore the policies and content of Character Building Training (CBT), and the impact of the programme on student character. This research was qualitative, involving informants: 60 students and 8 lecturers, who were selected using purposive and snowball techniques, so that if the data were saturated, collecting the data was considered sufficient. Data were collected through observation and in-depth interviews carried out from June to September 2022. Data analysis was carried out manually using the Discovering Cultural Themes model by carrying out data reduction, data display, and drawing conclusions and verification. The research results show that CBT is implemented through a cycle of CBT campaign, capacity building, and institutionalisation with a nurturing, learning, mentoring, and consulting approach. The content includes attitudes and values, skills, knowledge and moderate integrative insight, as well as amplifying tolerant, open, critical, caring, and creative behaviour, respecting differences, and polite and commendable behaviour. The CBT programme has amplified some aspects: religious character, discipline, politeness, caring for the environment, and patriotism. The greatest and dominant strengthening was in religious character and love of the country. The implication and contribution of this research is the continuation of character education for young people as an instrument to substantiate religious moderation.Contribution: This research is important theoretically and practically to contribute to the formation of character building in young people in Islamic tertiary institutions. Currently, character education is the main vision of Islamic tertiary institutions in Indonesia, which is associated with religious moderation as one of the priorities in the national medium-term development plan.
... However, its interpersonal character has also been highlighted as intellectual humility places significant interpersonal demands on intellectual behavior (Baehr, 2022). In addition, intellectual humility has been considered a promoter of inquiry and learning (Porter, Schumann, Selmeczy, & Trzesniewski, 2020) and has been proposed as a remedy against polarization (Porter & Schumann, 2017), as a predictor of religious tolerance (Hook et al., 2016) and as a promoter of prosociality (Krumrei-Mancuso, 2017). From psychology, several scales were designed to measure it, such as those of Alfano et al. (2017), Leary et al. (2017), and Krumrei-Mancuso, Haggard, LaBouff, and Rowatt (2019), among others. ...
Through a qualitative approach, this study identified a specific subgroup of intellectual virtues necessary for developing interdisciplinary research. Cognitive science was initially conceived as a new discipline emerging from various fields, including philosophy, psychology, artificial intelligence, linguistics , and anthropology. Thus, a frequent debate among cognitive scientists is whether the initial multidisciplinary program successfully developed into a mature interdisciplinary field or evolved into a set of independent sciences of cognition. For several years, interdisciplinarity has been an aspiration for the academy, although the difficulties limiting the success of interdisciplinary collaborations have begun to erode that initial optimism. Our analysis suggests that the problems hindering the success of interdisciplinarity can be overcome by fostering certain intellectual character strengths in scholars. The Consensual Qualitative Research method was used to analyze nine semi-structured interviews involving researchers with a long personal trajectory of interdisciplinary research between the sciences and the humanities. Three virtue domains emerged from the interviews' analysis: (i) intellectual virtues, (ii) social virtues, and (iii) interpersonal intellectual virtues. The virtues of the third domain intersect with intellectual and social ones. They are intellectual because they pursue epistemic goods. But, unlike other intellectual virtues, they only develop in interpersonal settings, so they can also be considered to have a social component. Interpersonal intellectual virtues can be thus defined as intellectual character Correspondence should be sent to Claudia E. Vanney, Instituto de Filosofía, Universidad Austral, Gdor Mariano Acosta 1611 (CP 1635) Presidente Derqui, This is an open access article under the terms of the Creative Commons Attribution-NonCommercial License, which permits use, distribution and reproduction in any medium, provided the original work is properly cited and is not used for commercial purposes. 2 of 30 C. E. Vanney et al. / Cognitive Science 47 (2023) traits that facilitate the acquisition of knowledge (intellectual motivation) with and through other people in a reciprocal way (social environment). These virtues are essential for developing any successful collective epistemic enterprise, interdisciplinary research being a privileged context where these qualities manifest themselves in a relevant way.
... Extrinsic religiosity, on the other hand, is externally driven and influenced by societal expectations. Putnam and Campbell (2012) assert that religious beliefs and values promote religious tolerance, encompassing attitudes and behaviours that respect others' rights to uphold their religious beliefs and practices without restrictions (Hook et al. 2017). However, it is important to note that each credo does not solely determine religious tolerance, as other individual socioeconomic characteristics also play a significant role. ...
Religious beliefs are a highly debated topic in the scientific literature. Various authors have approached this issue qualitatively and quantitatively. This study examines the attitudes towards out-religious groups, considering individuals’ socioeconomic characteristics. A new approach is introduced, utilising the Fuzzy-Hybrid TOPSIS method applied to the WZB—Berlin Social Science Center database. Four items that measure the general attitude towards (a) Jews, (b) Christians, (c) Muslims, and (d) atheists, are used, and a synthetic indicator is obtained to represent the individual attitude towards religions of Torah, Koran and Bible followers. Eight countries are analysed, encompassing diverse geographical and cultural backgrounds, including Germany, Cyprus, the United States, Lebanon, Palestine, Israel, Turkey, and Kenya. The results reveal that Germans are more open towards other religious and non-religious groups, while Lebanese citizens demonstrate the lowest levels. The findings show that Jews are the most tolerant towards other religious groups, whereas Muslims have the lowest attitudes level. Also, individual socioeconomic factors determine the attitudes towards other religious groups, such as age, education, income levels, and experiences of discrimination based on religion.
... Intellectual humility is positively associated with openness to new ideas, empathy, prosocial values, tolerance for diverse people and perspectives, and scrutiny of misinformation (Koetke et al., 2022;Krumrei-Mancuso, 2017;Krumrei-Mancuso & Rouse, 2016;McElroy et al., 2014). Importantly, higher intellectual humility is also linked to greater openness to learning about different political views, lower affective polarization, and higher religious tolerance (Hook et al., 2017;Krumrei-Mancuso & Newman, 2020;Porter & Schumann, 2018). Although intellectual humility has been suggested as an antidote for political polarization (Sgambati & Ayduk, 2022), it remains to be seen whether experimentally manipulating intellectual humility can lead to changes in affective polarization or vice versa. ...
Solving the most pressing problems of our time requires broad collaboration across political party lines. Yet, the United States is experiencing record levels of affective polarization (distrust of the opposing political party). In response to these trends, we developed and tested an asynchronous online educational program rooted in psychological principles called Perspectives. In Study 1, using a large longitudinal dataset (total N = 35,209), we examined Perspectives users’ scores on affective polarization and intellectual humility at pre- and post-intervention. Studies 2 and 3 were longitudinal randomized controlled trials with government finance officers (N = 341) and college students (N = 775), respectively, and examined the effects of Perspectives on affective polarization, intellectual humility, and conflict resolution skills. Across these studies, we found that Perspectives users experienced small to medium-sized decreases in affective polarization and small to medium-sized increases in intellectual humility. In Study 3, we found that Perspectives led to small yet significant improvements in conflict resolution skills. These findings suggest promise for a brief and scalable intervention to improve affective polarization, intellectual humility, and conflict management.
... For instance, when presented with new ideas, intellectually humble people show better cognitive flexibility (Zmigrod et al., 2019) and tolerance of ambiguity (Leary et al., 2017). IH may also promote openness toward opposing ideas, including contrary religious beliefs (Hook et al., 2017;Rodriguez et al., 2019) and political views (Porter and Schumann, 2018). In other words, intellectually humble people are less defensive and arrogant about their beliefs, show more respect for alternative views, and are more willing to revise attitudes when given good evidence. ...
Three studies of US, Canada, and UK respondents examined pro-vaccine attitudes as predicted by intellectual humility, belief in science, religiosity, and political attitudes. Intellectual humility refers to the capacity to understand limits of one’s own beliefs and showed strong relationship to pro-vaccine attitudes across samples. Pro-vaccine attitudes were correlated with intellectual humility and negatively correlated with political conservatism and religiosity. Regression models compared overlapping influences of belief predictors on vaccine attitudes. Across countries, intellectual humility was the most consistent predictor of pro-vaccine attitudes when controlling for other beliefs and thinking styles (political conservatism, belief in science, religiosity). In comparison, political conservatism was a significant predictor of vaccine attitudes in regression models on US and Canadian respondents, and religiosity only held as a predictor in regression models in the US sample. We conclude with a discussion of intellectual humility as a predictor of vaccine attitudes and implications for research and persuasion.
... Also, as many predicted, higher IH was positively associated with increased tolerance of differences (e.g. Hook et al., 2017, Lubis & Sianipar, 2021, Van Tongeren et al., 2016 and helped individuals have a more favorable response to religious conflict (Zhang et al., 2015). Higher perceived IH was also found to be related to better perceived leadership quality or satisfaction with leader performance within R/S leaders (Krumrei-Mancuso, 2018a, Krumrei-Mancuso & Rowatt, 2021. ...
Intellectual humility (IH) is a promising construct that has often been linked to religion and spirituality (R/S). In this paper, we provide a narrative review of the literature on this intersection, analyzing articles (n = 43) found through database searches. Consistent with previous reviews and critiques, we find that definitional confusion around IH is exacerbated by inconsistencies in how it is related to R/S and that empirical research has been mostly limited to cross-sectional studies. We call for greater interdisciplinary collaboration, more care in relating R/S to definitions of IH, and consideration of the relevance of apophatic theologies (i.e. so-called ‘negative’ theologies that emphasize what cannot be known about the divine) and relational spirituality in making connections between IH and R/S. We also note that the research on IH and R/S has largely focused on Christianity. We conclude by offering feminist and postcolonial critiques of IH in relation to R/S.
... Ten distinct measurement scales have been published to capture individual differences in IH. These scales have been used to predict outcomes of interest, such as acceptance of fake news (Bowes & Tasimi, 2022;Meyer et al., 2021aMeyer et al., , 2021b, acceptance of unwarranted conspiracy theories (Bowes et al., 2021;Bowes & Tasimi, 2022;Meyer et al., 2021aMeyer et al., , 2021b, acceptance of medical misinformation about COVID-19 and influenza (Huynh & Senger, 2021;Koetke et al., 2021a;Meyer et al., 2021aMeyer et al., , 2021bRothmund et al., 2022), adherence to COVID-19 public health policies such as hand-washing and social distancing (Koetke et al., 2021b;Pärnamets et al., 2022), outgroup prejudice (Colombo et al., 2021;Hook et al., 2021), political myside bias (Bowes et al., 2021), and both affective and ideological polarization (Bowes et al., 2020). ...
Intellectual humility (IH) is often conceived as the recognition of, and appropriate response to, your own intellectual limitations. As far as we are aware, only a handful of studies look at interventions to increase IH - e.g. through journalling - and no study so far explores the extent to which having high or low IH can be predicted. This paper uses machine learning and natural language processing techniques to develop a predictive model for IH and identify top terms and features that indicate degrees of IH. We trained our classifier on the dataset from an existing psychological study on IH, where participants were asked to journal their experiences with handling social conflicts over 30 days. We used Logistic Regression (LR) to train a classifier and the Linguistic Inquiry and Word Count (LIWC) dictionaries for feature selection, picking out a range of word categories relevant to interpersonal relationships. Our results show that people who differ on IH do in fact systematically express themselves in different ways, including through expression of emotions (i.e., positive, negative, and specifically anger, anxiety, sadness, as well as the use of swear words), use of pronouns (i.e., first person, second person, and third person) and time orientation (i.e., past, present, and future tenses). We discuss the importance of these findings for IH and the value of using such techniques for similar psychological studies, as well as some ethical concerns and limitations with the use of such semi-automated classifications.
... This is discrepant from other work, demonstrating the benefits of mutually humble dyads (i.e., relationship partners) and the drawbacks of an arrogant partner (Rodriguez et al., 2019;. These results diverge from the more common narrative, wherein humility has been related to greater span in the engagement of religious differences (e.g., Hook et al., 2017;Rodriguez et al., 2019;Zhang et al., 2015). Whereas some types of humility (e.g., religious intellectual humility) have been found to soften internal experiences of hurt during conflictual dialogue, spiritual humility may be more associated with loyalty to one's beliefs. ...
Humility is thought to be helpful for dealing with religious disagreement and conflict. Prior work on humility in actual relationships has focused on general humility or intellectual humility, but how is spiritual humility (i.e., humility before God or one’s higher power) related to relational outcomes during religious disagreements? In these analyses of an existing data set (original publication was Rodriguez et al., 2019), we examined the associations among spiritual humility, hurt, trust, and change in viewpoint using actor–partner interdependence models (APIM). University students (N = 174) completed a preliminary survey on controversial issues that often engage one’s religious/spiritual beliefs (e.g., abortion, evolution). Participants of opposing views on a controversial topic were then paired. Then, they completed a 10-min discussion and answered posttest measures. Actor’s self-reported spiritual humility was related to reports of less hurt and greater trust by their partner. Actor’s spiritual humility was not related to their own self-reported hurt, trust, and change in viewpoint. The more participants rated themselves as spiritually humble, the less likely their partners were to change their viewpoint. This study provides evidence of the potential benefits and risks of spiritual humility in the context of religious disagreement.
... This correlation between intellectual humility and religious tolerance has been studied explicitly by Joshua N. Hook through his research entitled Intellectual Humility and Religious Tolerance. Hook found that Intellectual Humility can be one of the factors that can help individuals create mutual respect and respect regardless of one's religious background or religious understanding (Hook et al., 2017). Besides, this research carried out in 2016 also found that intellectual humility is a positive instrument in shaping religious tolerance and even has the potential to control religious conservatism, which tends to be intolerant. ...
The flow of information on the internet, including religious narratives, is currently impossible to avoid. This article discusses understanding Islam with intellectual humility for virtual society to live up to religious teachings with tolerance, moderation, and mutual respect. This study gathered data from documentation of Gus Baha's recitation, which is widely distributed on the YouTube social media platform. This study used a qualitative-descriptive research method and a netnographic analysis model. This method uses a particular analytical technique offered, AMS (Siber Media Analysis), which goes through 4 levels: Media room level, media document level, media object level, and experience level. This study was successful in determining that Gus Baha's intellectual humility is built on two things: first, a thorough understanding of Islamic teachings (khatam), and second, the belief that humans cannot act like God by enforcing laws against humans in the context of reality, which can change at any time. Furthermore, online media-based Islamic education can be accessed in real-time, stipulating that those presenting Islamic teachings in online media be mature figures, both intellectually and emotionally, as well as socially sensitive in a multicultural society.
... Second, studies that examine the learning of religious tolerance in schools (Alabdulhadi, 2019;Fahmi et al., 2021;Muhid, 2020;Rahmat & Yahya, 2022;Raihani, 2016;Wajdi & Tobroni, 2020;Wang & Froese, 2020. Third, studies examine the relationship between religious tolerance, the quest for religiosity (Van Tongeren et al., 2016), and intellectual humility toward religious beliefs and values (Hook et al., 2017;Lubis & Sianipar, 2022). Fourth, studies examining inter-religious tolerance (Destyanto et al., 2022;N. ...
This study investigates the relationship between religious belief, religious tolerance, and students’ happiness. It aims to explore the moderating effect of religious tolerance on the relationship between religious belief and students’ happiness. The study adopts a quantitative methodology, surveying 734 university students. The data is analyzed using Structural Equation Modelling in Mplus. The results indicate that religious belief influences students’ happiness. Additionally, religious belief influences religious tolerance and happiness positively. Religious tolerance also has a direct effect on happiness. The study highlights the moderating influence of religious tolerance on the association between religious belief and happiness. It also suggests that the level of religious tolerance can influence the effect of religious belief on happiness. In order to increase students' happiness while pursuing a bachelor's degree, the implications of these findings highlight the significance of universities considering and promoting religious tolerance among students.
... However, so far there has been no research discussing religious IH as a learning method, especially in PAI learning. In fact, this topic is very relevant to the demands of today, that in this era there is a real need to actualize tolerance behavior in the midst of inter-ethnic, religious, racial and linguistic associations (Hook et al., 2017). As the condition of plurality in Indonesia which is a necessity, if it is not managed wisely it can lead to the disintegration of the nation (Maarif, 2012). ...
Purpose –Understanding of religious extremism has begun to enter the world of campuses in Indonesia today. Of course, this has an impact on intolerance behavior. Recent studies show that religious intellectual humility (IH) can shape a person's tolerant behavior. But so far, this topic has been minimally replicated in the learning process in Indonesia. Therefore, this research seeks to prove and explain the influence of religious IH in the learning process in shaping students' tolerant behavior. Design/methods/approach–This study is an ex-post facto research. The subjects were lecturers (29 people) and students (41 people) at Islamic Education Department (IED) from one of the Islamic universities in Maluku. Data collection techniques use the IHS scale, RHS, and tolerance behavior scale. Data analysis used a simple linear regression technique. Findings –The results of the study show that there is an influence of religious IH in the learning process to shape student tolerance behavior by p = 0,000 (p<0,05). The contribution of religious IH forms tolerance behavior of 76.2%. This means that apart from religious IH, around 23.8% of other variables also shape tolerant behavior such as empathy, self-disclosure, and giving support for the rights of others. Research implications/limitations –The limitation of this research is that the subject comes from a limited number of lecturers and students in Maluku. In addition, this study also did not use an experimental design. It is suggested that the next study needs to involve a large number of samples (educators and students), it is also expected that it needs to be replicated in the form of an experimental design. Originality/value –This study recommends educators (lecturers) continue to practice religious IH in the learning process, especially for their students (prospective IED teachers) so that later they can practice it in the IED learning process in the future.
... This understanding explains one's moderate attitude as being in the middle rather than on the extreme left or right. A moderate attitude can also be open, tolerant, and accepting of others with their unique differences (Hook et al., 2017). The nature of every religion is moderate already, but the people's religious ways of regulating their lives need to be moderated further. ...
Religious moderation is an urgent entity for Indonesian people because they are multireligious. Hence, this qualitative study aimed to explore the religious moderation factors of multireligious people residing in the Sekaran, Rama Agung, and Cigugur villages of Indonesia and to analyze the people’s most vital factors of religious moderation. Fifteen religious and communal leaders from the three villages were purposively involved as the participants. An interactive model was adopted to analyze the data from interviews and focus group discussions. This study found five factors of religious moderation exhibited by Sekaran people, namely the principle of togetherness, socio-religious traditions, social traditions related to the values of the Indonesian Republic, and family. Rama Agung people showcased three factors: accepting the reality of differences, putting aside exclusivity, and upholding the harmony of life. Cigugur people demonstrated ten factors extending to family, awareness of moderation, mutual respect, tolerance, internalization of multiculturalism, good communication, socio-religious traditions, cultural ties, social relations, and interactions with cultural traditions. Furthermore, three latent and generalizable factors of religious moderation were codified as the strongest. They entailed upholding the principle of togetherness, accepting the reality of differences, and having mutual respect.
... These results are relevant to several findings on humility and religiosity regarding religious tolerance (Hook et al. 2017;Krumrei-Mancuso 2018;Leary et al. 2017;Rodriguez et al. 2017;Zhang et al. 2018). From these results, it can be concluded that there is a successful application of the concept of religious moderation (Muhtifah et al. 2021). ...
Religious moderation is a crucial issue, along with religious and cultural values that develop in society. Religious moderation’s success will significantly determine millennial Muslim youth’s tolerant attitudes, mediated by intellectual humility. This study aimed to identify and design a model of religious moderation on tolerance by mediating intellectual humility. The research used mixed methods; data analysis used NVivo 12 Plus (software by QSR International), to compile variable nominations; and Partial Least Squares - Structural Equation (PLS-SEM) creates research models. There were 350 Indonesian youth informants in the study, which used interviews and focus group discussions. The results showed that religious moderation in youth, including national commitment, antiviolence and acceptance of local culture, can strengthen tolerance, mediated by intellectual humility. The tolerant attitude shows high and stable data and confirms the strengthening of religious moderation in young people. From the identification, a model of religious moderation in youth was designed and revised, and the results have met all the requirements for modelling so that it can be continued for testing.
Contribution: This research provides essential assistance in implementing religious moderation for young people, which is currently the most prevalent issue in Indonesia. The world needs a moderate religious attitude to become a middle ground for various religious and cultural differences among people globally.
... These results are relevant to several findings on humility and religiosity regarding religious tolerance (Hook et al. 2017;Krumrei-Mancuso 2018;Leary et al. 2017;Rodriguez et al. 2017;Zhang et al. 2018). From these results, it can be concluded that there is a successful application of the concept of religious moderation (Muhtifah et al. 2021). ...
Religious moderation is a crucial issue, along with religious and cultural values that develop in society. Religious moderation’s success will significantly determine millennial Muslim youth’s tolerant attitudes, mediated by intellectual humility. This study aimed to identify and design a model of religious moderation on tolerance by mediating intellectual humility. The research used mixed methods; data analysis used NVivo 12 Plus (software by QSR International), to compile variable nominations; and Partial Least Squares - Structural Equation (PLS-SEM) creates research models. There were 350 Indonesian youth informants in the study, which used interviews and focus group discussions. The results showed that religious moderation in youth, including national commitment, antiviolence and acceptance of local culture, can strengthen tolerance, mediated by intellectual humility. The tolerant attitude shows high and stable data and confirms the strengthening of religious moderation in young people. From the identification, a model of religious moderation in youth was designed and revised, and the results have met all the requirements for modelling so that it can be continued for testing.
Contribution: This research provides essential assistance in implementing religious moderation for young people, which is currently the most prevalent issue in Indonesia. The world needs a moderate religious attitude to become a middle ground for various religious and cultural differences among people globally.
Changes in the world are now entering the era of industrial revolution 4.0, where the pattern of human life is based on information. Thus, preparing graduates who are qualified and able to compete globally, and master the development of technology are important for everyone and important for the future of a country. This article examines the strategy of developing information literacy through PBL's integrated life-based learning to prepare prospective educators in the face of the 4.0 industrial revolution era. In detail it reveals the study includes (a) information literacy, (b) research skills, (c) life-based learning, (d) integrated PBL learning, and, (e) capability of prospective educators, and (f) era of Industrial Revolution 4.0
The present study uses a person-centered approach to examine how profiles of commitment, awareness, and openness to existential beliefs moderate the association between religious/spiritual (r/s) struggles and outcomes of well-being across two studies. Measures of existential humility, r/s struggles, and well-being were completed in a sample of undergraduates (Study 1, N = 303) and community members (Study 2, N = 1,027). Latent profile analyses (LPA) were conducted to identify profiles of existential humility (commitment, awareness, openness). The strength of associations between r/s struggles and well-being (i.e., Study 1: depression, anxiety, flourishing, meaning in life, life satisfaction; Study 2: death anxiety, meaning in life) were compared across profiles. Three profiles in Study 1 (i.e., Diffident Seekers, Arrogant Seekers, Moderates) and four profiles in Study 2 (i.e., Humble Seekers, Arrogant Seekers, Arrogant Dwellers, Moderates) significantly differed across outcomes of well-being in the face of r/s struggles. Results suggested that profiles higher in commitment and lower in existential humility (i.e., Arrogant Dwellers, Arrogant Seekers) showed vulnerabilities to depression and lack of meaning, whereas profiles higher in humility (i.e., Diffident Seekers, Humble Seekers) demonstrated vulnerabilities to anxiety. Profiles characterized by moderate commitment and existential humility (i.e., Moderates) showed relative advantages on outcomes of well-being. The findings suggest that the profiles of existential humility moderate the associations between r/s struggles and outcomes of well-being. This study demonstrates the value of taking a person-centered approach to assessing existential humility and its associations with well-being when individuals experience existential pain.
How should we respond to extremist views that we know are false? This paper proposes that we should be intellectually humble, but not open-minded. We should own our intellectual limitations, but be unwilling to revise our beliefs in the falsity of the extremist views. The opening section makes a case for distinguishing the concept of intellectual humility from the concept of open-mindedness, arguing that open-mindedness requires both a willingness to revise extant beliefs and other-oriented engagement, whereas intellectual humility requires neither. Building on virtue-consequentialism, the second section makes a start by arguing that intellectually virtuous people of a particular sort—people with “effects-virtues”—would be intellectually humble, but not open-minded, in responding to extremist views they knew were false. We suggest that while intellectual humility and open-mindedness often travel together, this is a place where they come apart.
Because an intellectually humble person is neither diffident nor arrogant in their views, intellectual humility (IH) is considered a virtuous mean. Yet, evidence for the virtuous mean account is mixed, with some studies finding evidence for it and some studies finding evidence against it. To clarify these ambiguities, we examined the curvilinear relations between multiple IH conceptualizations and belief strength across political, religious, and irreligious beliefs. In a secondary analysis of more than 4,000 participants, there was evidence for the virtuous mean account for political beliefs, evidence against it for religious beliefs, and little evidence for irreligious beliefs. Altogether, these results raise the possibility that the virtuous mean account of IH is not as generalizable as originally presumed. Thus, instead of asking whether IH is a virtuous mean, future research should ask when, why, and how IH is a virtuous mean for some beliefs and not for others.
The purpose of this writing is to promote the commandment of loving others as the theological foundation underlying the praxis of religious moderation. The method used is library research, with a descriptive analysis approach to various reference sources. This research resulted in findings on the importance of living the commandment “love your neighbor as yourself” and making it a lifestyle or lifestyle (daily action). This study confirms that the implementation of religious moderation can begin with a correct theological understanding of moderation, because a correct understanding of the theological basis of religious moderation will encourage moderate behavior. Christianity teaches the law of love which emphasizes the balance of people’s relationships with God and others. Loving God is proven by loving other to the same standard as loving himself. This balance is the basic principle of religious moderation. The teaching of love is also emphasized in the golden rules of love with the principle of solidarity. AbstrakTujuan penulisan ini adalah untuk mengedepankan perintah mengasihi sesama sebagai landasan teologis yang melandasi praksis moderasi beragama. Metode yang digunakan dalam kajian ini adalah penelitian kepustakaan, dengan pendekatan analisis deskriptif terhadap berbagai sumber referensi. Penelitian ini menghasilkan temuan tentang pentingnya menjalankan perintah “mengasihhi sesama seperti diri sendiri” dan menjadikannya sebagai gaya hidup atau lifestyle (tindakan sehari-hari). Kajian ini menegaskan bahwa penerapan moderasi beragama dapat dimulai dari pemahaman teologis moderasi beragama dengan benar, sebab pemahaman yang benar terhadap landasan teologis moderasi beragama akan mendorong perilaku moderat. Agama Kristen mengajarkan hukum kasih yang menekankan pada keseimbangan hubungan manusia dengan Tuhan dan sesama. Mencintai Tuhan dibuktikan dengan mencintai sesama sama seperti mencintai diri sendiri. Keseimbangan inilah yang menjadiprinsip dasar moderasi beragama. Ajaran cinta juga ditekankan pada hukum emas dengan prinsip solidaritas.
Peace is a multidimensional construct that has attracted scholarship from various domains. Drawing from prior work on virtues, I contend that the virtues of humility and forgiveness may operate as pathways toward inner, relational, and intergroup peace. After briefly defining peace, I situate virtues as inherently social processes. I also provide definitions and review expressions of both humility and forgiveness, and I provide conceptualizations for both humility and forgiveness, situating them as relational virtues ideally suited for navigating conflict. Specifically, they are designed to protect relationships and help repair following ruptures or offenses. Next, I review previous empirical evidence demonstrating how both humility and forgiveness may facilitate intrapersonal, interpersonal, and intergroup peace. Extant research makes a compelling case for both humility and forgiveness as necessary virtues for peace. As a more stringent test of the hypothesized relationships between humility, forgiveness, and peace, I report data from 11,111 participants who completed self-report measures of humility, forgiveness, and peace. The results reveal that whereas both humility and forgiveness are positively associated with peace, forgiveness is more strongly associated with inner peace, and humility is more strongly associated with relational peace. Finally, I make several recommendations to help advance the empirical psychology of peace, including considering existential concerns and the boundedness of human nature, replicating these associations through a programmatic series of studies, exploring the boundary conditions of when these virtues may or may not be useful (or may be deleterious) in facilitating peace, and expanding the methodological approaches to study peace.
In this brief article, I reflect on my experiences with my mentor Ev Worthington, focusing on his ability to build bridges between communities that did not often see eye-to-eye, as well as his ability to integrate different ideas and fields of study. Specifically, I review some of his foundational research on (a) the intersection of psychology and religion and (b) humility. I then share some of my own research that has built on Ev’s foundation and conclude by sharing how Ev has impacted me both professionally and personally.
This chapter comprehensively explores key concepts and theories related to tolerance, religious tolerance, religious beliefs, commitment, practices, and intellectual humility. It synthesises existing scholarly works to offer a nuanced understanding of these topics, emphasising their interconnectedness and significance in fostering social harmony. Additionally, the chapter sheds light on the pivotal role of teachers in nurturing students’ religious tolerance. Educators can effectively support their students in developing respectful attitudes towards diverse religious beliefs by comprehensively understanding the theoretical frameworks and practical approaches. The review underscores the importance of integrating these concepts into teacher education programs, enabling pre-service teachers to cultivate an inclusive, tolerant, and democratic learning environment. This synthesis enriches the academic discourse and provides practical insights for educators and policymakers, facilitating the promotion of religious tolerance and understanding among future generations. The chapter begins by delving into fundamental concepts and theories. It then discusses relevant global studies before examining previous research within the specific context of Indonesia.
Lately, research on humility has begun to lead to the world of education. This is because relational humility facilitates a dialogic learning process that positively impacts students, namely the formation of religious schemes. Nonetheless, research on this topic has never been conducted on individuals living in post-interfaith conflict areas. Even though individuals who live in post-conflict areas have formed their humility and religious schemes. Does relational humility strongly predict the emergence of student religious schemas in post-conflict areas? This is the question that is explained in this study. This study used ex-post facto research with a sample of 49 students from four universities in Ambon City. The research data were obtained from the subjects' answers on two scales, namely the Rational Humility Scale (RHS) and the Religious Schema Scale (RSS). The results of a simple linear regression test prove that relational humility also predicts the religious schema of students living in post-religious conflict areas. Nonetheless, the predictive magnitude is minimal due to the limitations of the research sample. Therefore, it is recommended that further researchers consider the size of the research sample and the need to examine relational humility and religious schemas as a mediator or moderator variables for tolerant behavior in the educational context.
Nowadays, various surveys have found a tendency of religious intolerance in educational institutions, especially high schools. The tendency of religious intolerance includes practices, views, and opinions. This indication is feared to develop into radical tendencies and actions. Recent research also shows the significance of intellectual humility as a virtue to promote positive attitudes such as religious tolerance. This study aims to determine the relationship between intellectual humility (IH) with religious tolerance in high school students. The research approach used is quantitative with the correlation method. The number of participants in the study was 365 students who were determined through convenient sampling. Instruments used in this study are Religious Tolerance Measurement and Comprehensive Intellectual Humility Scale (CIHS). The results showed that there was a significant positive correlation between IH and religious tolerance, r (.13). These results indicate that the level of correlation that occurs between Intellectual Humility and students' religious tolerance is low. This means that even though the two variables are related, the increase in the IH score in students only slightly increases the value of religious tolerance in students. AbstrakDewasa ini, berbagai survei menemukan kecenderungan intoleransi beragama di institusi pendidikan, terutama SMA. Kecenderungan intoleransi beragama tersebut meliputi praktik, pandangan, dan opini. Jika dibiarkan, indikasi tersebut dikhawatirkan berkembang menjadi sikap dan aksi radikal. Beberapa penelitian terbaru menunjukkan bahwa intellectual humility mempengaruhi toleransi beragama. Penelitian ini bertujuan untuk mengetahui hubungan antara intellectual humility (IH) dengan toleransi beragama pada siswa SMA. Pendekatan penelitian yang dipergunakan adalah kuantitatif dengan metode korelasi. Partisipan penelitian berjumlah 365 orang siswa yang ditentukan melalui convenient sampling. Alat ukur yang digunakan Religious Tolerance Measurement dan Comprehensive Intellectual Humility Scale (CIHS). Hasil penelitian menunjukkan bahwa terdapat korelasi positif yang signifikan antara IH dan toleransi beragama sebesar 0.13. Hasil ini menunjukkan bahwa pada dasarnya tingkat korelasi yang terjadi antara Intellectual Humility dan toleransi beragama siswa rendah. Artinya, meskipun kedua variabel tersebut berhubungan, kenaikan nilai IH pada siswa hanya sedikit menaikkan nilai toleransi beragama pada siswa.
Political hostility is a pervasive problem in American politics, producing dangerous consequences for individuals and society. Recent research in social psychology suggests that intellectual humility may be able to reduce political hostility, but the underlying causal relationship remains unclear. The purpose of this article is to examine how intellectual humility lowers hostility toward people who disagree (dissenters) about specific political topics. Results from a national survey indicate that those holding political beliefs with humility feel less negativity toward dissenters. Fixed‐effects regression models also show that intrapersonal variation in intellectual humility predicts issue‐specific hostility across political topics. Furthermore, a survey experiment priming intellectual humility caused a corresponding decrease in hostility toward dissenters without impacting underlying opinions. Altogether, these results suggest that fostering intellectual humility may be a fruitful avenue for alleviating the hostility and anger that often accompany political disagreement.
Due to modernization and globalization, Indonesian Muslims today face complicated difficulties related to cultural diversity. The moderation allows Muslims to learn the religion from a variety of sources both inside and outside of school. Religious education is typically taught in public schools, boarding schools, and madrasas. This article aims to identify the religious tolerance among students at public schools and Pesantren. The study also examines the causes of the tolerable inequalities among students in three different school categories by putting the phenomenon in a social and policy context. The Data were collected by distributing survey to 926 students in 2021 in North Sulawesi. According to the findings, Muslim students in public schools and public madrasas are significantly more tolerant than those at Pesantren, and both groups of students are equally tolerant. Our understanding of how educational policies affect Muslim students’ religious tolerance outside of Java has been expanded by this surprising finding.
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.
In this chapter, we explore the construct of humility, specifically focusing on its connections with religion, spirituality, and well-being. First, we review how the major world religions conceptualize and teach about the role of humility in living a virtuous life. Second, we review definitions of humility in psychological literature and summarize empirical research examining the associations between humility and well-being. Third, we explore the connections between religiousness and humility. Specifically, although religiousness may be one avenue to promote humility, we examine the paradox that, although most world religions teach and advocate for humility as a virtue, maintaining humility about one’s religious convictions is often challenging. Finally, we explore the role of intellectual humility for addressing the challenges involved in remaining humble to divergent belief systems and as a mechanism for reducing between-group conflict among individuals who hold dissonant beliefs.
A series of studies was conducted to create the 22-item Comprehensive Intellectual Humility Scale on the basis of theoretical descriptions of intellectual humility, expert reviews, pilot studies, and exploratory and confirmatory factor analyses. The scale measures 4 distinct but intercorrelated aspects of intellectual humility, including independence of intellect and ego, openness to revising one's viewpoint, respect for others' viewpoints, and lack of intellectual overconfidence. Internal consistency and test-retest analyses provided reliable scale and subscale scores within numerous independent samples. Validation data were obtained from multiple, independent samples, supporting appropriate levels of convergent, discriminant, and predictive validity. The analyses suggest that the scale has utility as a self-report measure for future research.
This article focused on how perceptions of intellectual humility (IH)-humility regarding one's knowledge or influence over ideas affect relationships with religious leaders. We developed an informant report measure of IH perceptions using exploratory (Study 1; N = 213) and confirmatory (Study 2; N = 213) factor analyses, as well as a basic manipulation of IH (Study 3; N = 139). Then in Study 4 (N = 105), we examined IH in the context of a major betrayal by a religious leader (i.e., aligning with several factors theorized to strain the practice of IH). The results provide preliminary evidence for the psychometric soundness of the scale, including reliability and content validity of the scores. The scale was able to distinguish between IH and other constructs. Furthermore, the results provide initial evidence that IH is related to social bonds, as perceptions of IH were related to trust and higher forgiveness toward the religious leader, and positive attitudes towards the Sacred.
Some of the most interesting works in virtue ethics are the detailed, perceptive treatments of specific virtues and vices. This chapter aims to develop such work as it relates to intellectual virtues and vices. It begins by examining the virtue of intellectual humility. Its strategy is to situate humility in relation to its various opposing vices, which include vices like arrogance, vanity, conceit, egotism, grandiosity, pretentiousness, snobbishness, haughtiness, and self-complacency. From this list vanity and arrogance are focused on in particular. Humble persons are not distinguished from arrogant persons by being unaware of or unconcerned with entitlements; rather, they lack the arrogance that entails a specific kind of motivation called 'ego-exalting potency'. Humble people are motivated by pure interests regarding entitlements given their ability to serve as means to some valuable purpose or project. The chapter ends by considering a wide variety of ways intellectual humility can promote the acquisition of epistemic goods.
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.
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.
Previous research has highlighted the social nature of humility. In three studies, we provide evidence that humility facilitates the initiation and maintenance of romantic relationships. In Study 1, very humble potential dating partners, relative to less humble partners, were rated more favorably and were more likely to elicit intentions to initiate a romantic relationship. Study 2 was a conceptual replication of Study 1 that provided evidence that participants find humble potential dating partners more attractive than arrogant dating partners. In Study 3, we examined perceptions of humility in participants in proximal or long-distance relationships. We found that humility buffers against unforgiveness in long-distant relationships. Although long-distance relationships were associated with greater unforgiveness, this effect was only present when partners were viewed as having low humility. Together, these findings highlight the social benefits of humility in initiating and maintaining romantic relationships.
One problem in forgiveness research is the reliance on one method (i.e. having people recall an offense and complete self-report measures). Thus, we present two strategies for studying forgiveness-related behavior. First, we adapted the Cyberball paradigm, which is a game of toss where two computer players (ostensibly virtual players) exclude the participant from play. We adapted Cyberball to include a second round that gave participants the opportunity to retaliate or forgive the player who excluded them. Self-reported forgiveness predicted the first toss and total number of tosses to the offender in the subsequent round. Second, we had participants describe an offense (as is typical with the recall method), but then also complete an activity in which they listed as many positive qualities as they could about the offender. Self-reported forgiveness predicted the number of positive qualities listed. We discuss the contribution of these studies to the multimodal study of forgiveness.
A theory of relational humility asserts that humility can promote strengthening social bonds. To complement prior, cross-sectional research on this topic, two longitudinal studies were conducted. In Study 1, college students in romantic relationships (N = 123), all of whom had been hurt or offended by their partners within the last two months, completed measures of humility and unforgiveness for six consecutive weeks. Relational humility predicted unforgiving motives (lagged by one time-point). In Study 2, we examined college students (N = 84) in small groups that did three tasks intended to challenge humility. Round-robin ratings were used over the course of three measurement occasions to evaluate whether trait humility predicted formation of strong social bonds. As predicted, trait humility was associated with greater group status and acceptance. We concluded that, by using longitudinal methods, there is support for the proposition that humility can help repair and form relationships with strong social bonds.
Building on recent theory stressing multicultural orientation, as well as the development of virtues and dispositions associated with multicultural values, we introduce the construct of cultural humility, defined as having an interpersonal stance that is other-oriented rather than self-focused, characterized by respect and lack of superiority toward an individual's cultural background and experience. In 4 studies, we provide evidence for the estimated reliability and construct validity of a client-rated measure of a therapist's cultural humility, and we demonstrate that client perceptions of their therapist's cultural humility are positively associated with developing a strong working alliance. Furthermore, client perceptions of their therapist's cultural humility were positively associated with improvement in therapy, and this relationship was mediated by a strong working alliance. We consider implications for research, practice, and training. (PsycINFO Database Record (c) 2013 APA, all rights reserved).
Since the rise of the religious right, scholars have become increasingly interested in studying conservative Protestantism. Not only do conservative Protestants (CPs) make up at least a quarter of the US population; they differ from many Americans in gender-role attitudes, childrearing styles, political orientation, and other ways as well. In fact, religious factors often predict people's political views better than do either class or gender, even though the latter two have received far more attention in the scholarly literature (Manza & Brooks 1997, Kellstedt et al 1996b). Unfortunately research in this area has been hampered by imprecise measurement and poor understanding of the various movements grouped together as CPs. This has muddied statistical results, stifled theoretical development, and blinded researchers to promising areas of analysis. Thus, in this chapter we first discuss the history and distinctive qualities of the various CP movements, then we use these insights to propose better survey me...
This study investigated 3 broad classes of individual-differences variables (job-search motives, competencies, and constraints) as predictors of job-search intensity among 292 unemployed job seekers. Also assessed was the relationship between job-search intensity and reemployment success in a longitudinal context. Results show significant relationships between the predictors employment commitment, financial hardship, job-search self-efficacy, and motivation control and the outcome job-search intensity. Support was not found for a relationship between perceived job-search constraints and job-search intensity. Motivation control was highlighted as the only lagged predictor of job-search intensity over time for those who were continuously unemployed. Job-search intensity predicted Time 2 reemployment status for the sample as a whole, but not reemployment quality for those who found jobs over the study's duration. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
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. (199515.
Funder , DC . 1995 . On the accuracy of personality judgment: A realistic approach . Psychological Review , 102 : 652 – 670 . [CrossRef], [PubMed], [Web of Science ®], [CSA]View all references). 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.
The authors report the development of the Religious Commitment Inventory--10 (RCI-10), used in 6 studies. Sample sizes were 155, 132, and 150 college students; 240 Christian church-attending married adults; 468 undergraduates including (among others) Buddhists (
n= 52), Muslims (
n=12), Hindus (
n=10), and nonreligious (
n= 117); and 217 clients and 52 counselors in a secular or 1 of 6 religious counseling agencies. Scores on the RCI-10 had strong estimated internal consistency, 3-week and 5-month test-retest reliability, construct validity, and discriminant validity. Exploratory (Study 1) and confirmatory (Studies 4 and 6) factor analyses identified 2 highly correlated factors, suggesting a 1-factor structure as most parsimonious. Religious commitment predicted response to an imagined robbery (Study 2), marriage (Study 4), and counseling (Study 6). (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This article helps counselors understand the values of highly religious clients. In the first section of the article, distinctions are made between therapeutic values (inherent in a theory) and therapy values (held by particular therapists) and between clients' specific value positions and their principles for valuing. I suggest that value conflicts involving religious clients often occur because of client perceptions of therapeutic versus therapy values and because of counselors' confusing specific values and principles of valuing. In the second section of the article, three propositions concerning value dimensions of religious clients are stated. Three primary factors are hypothesized to be important to highly committed religious clients—their approach to human authorities, their approach to scripture or doctrine of their faith, and their identification with their religious group. In the final section six hypotheses are derived from the application of the model to clients and counselors. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
As we estimate here, 68% of human beings--4.6 billion people--would say that religion is important in their daily lives. Past studies have found that the religious, on average, have higher subjective well-being (SWB). Yet, people are rapidly leaving organized religion in economically developed nations where religious freedom is high. Why would people leave religion if it enhances their happiness? After controlling for circumstances in both the United States and world samples, we found that religiosity is associated with slightly higher SWB, and similarly so across four major world religions. The associations of religiosity and SWB were mediated by social support, feeling respected, and purpose or meaning in life. However, there was an interaction underlying the general trend such that the association of religion and well-being is conditional on societal circumstances. Nations and states with more difficult life conditions (e.g., widespread hunger and low life expectancy) were much more likely to be highly religious. In these nations, religiosity was associated with greater social support, respect, purpose or meaning, and all three types of SWB. In societies with more favorable circumstances, religiosity is less prevalent and religious and nonreligious individuals experience similar levels of SWB. There was also a person-culture fit effect such that religious people had higher SWB in religious nations but not in nonreligious nations. Thus, it appears that the benefits of religion for social relationships and SWB depend on the characteristics of the society.
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, 200427.
Lee , K. and
Ashton , M. C. 2004. Psychometric properties of the HEXACO personality inventory. Multivariate Behavioral Research, 39: 329–358. [Taylor & Francis Online], [Web of Science ®]View all references).
In this article, we attempt to distinguish between the properties of moderator and mediator variables at a number of levels. First, we seek to make theorists and researchers aware of the importance of not using the terms moderator and mediator interchangeably by carefully elaborating, both conceptually and strategically, the many ways in which moderators and mediators differ. We then go beyond this largely pedagogical function and delineate the conceptual and strategic implications of making use of such distinctions with regard to a wide range of phenomena, including control and stress, attitudes, and personality traits. We also provide a specific compendium of analytic procedures appropriate for making the most effective use of the moderator and mediator distinction, both separately and in terms of a broader causal system that includes both moderators and mediators.
The present article presents a meta-analytic test of intergroup contact theory. With 713 independent samples from 515 studies, the meta-analysis finds that intergroup contact typically reduces intergroup prejudice. Multiple tests indicate that this finding appears not to result from either participant selection or publication biases, and the more rigorous studies yield larger mean effects. These contact effects typically generalize to the entire outgroup, and they emerge across a broad range of outgroup targets and contact settings. Similar patterns also emerge for samples with racial or ethnic targets and samples with other targets. This result suggests that contact theory, devised originally for racial and ethnic encounters, can be extended to other groups. A global indicator of Allport's optimal contact conditions demonstrates that contact under these conditions typically leads to even greater reduction in prejudice. Closer examination demonstrates that these conditions are best conceptualized as an interrelated bundle rather than as independent factors. Further, the meta-analytic findings indicate that these conditions are not essential for prejudice reduction. Hence, future work should focus on negative factors that prevent intergroup contact from diminishing prejudice as well as the development of a more comprehensive theory of intergroup contact.
This article helps counselors understand the values of highly religious clients. In the first section of the article, distinctions are made between therapeutic values (inherent in a theory) and therapy values (held by particular therapists) and between clients' specific value positions and their principles for valuing. I suggest that value conflicts involving religious clients often occur because of client perceptions of therapeutic versus therapy values and because of counselors' confusing specific values and principles of valuing. In the second section of the article, three propositions concerning value dimensions of religious clients are stated. Three primary factors are hypothesized to be important to highly committed religious clients—their approach to human authorities, their approach to scripture or doctrine of their faith, and their identification with their religious group. In the final section six hypotheses are derived from the application of the model to clients and counselors.
This article focuses on the central problem of religious epistemology for monotheistic religions. It is divided into two main sections. The first section discusses arguments for God's existence. It explores what epistemic conditions such arguments would have to satisfy to be successful and whether any arguments satisfy those conditions. The second section examines the claims of Reformed Epistemology about belief in God. It assesses Alvin Plantinga's claim that belief in God is for many theists properly basic, that is, has positive epistemic status even when it is not based on arguments or any other kind of propositional evidence. This article distinguishes two versions of this claim. According to the first, theistic belief is properly basic with respect to justification or rationality. According to the second version, theistic belief is properly basic with respect to warrant.
Intellectual humility, a recognition of the fallibility of one's own views and an openness to changing those views when warranted, is a construct with roots in philosophy that is only now beginning to receive attention from psychological scientists. We focus on intellectual humility in the domain of religious belief and conduct an initial test of the hypothesis that the influence of religious beliefs on evaluations of written opinions about religious matters is moderated by intellectual humility. We find that our ad hoc measure of intellectual humility in the religious domain is best characterized in terms of four correlated dimensions, allowing for focused tests of our hypothesis. We find some support for the hypothesis. Individuals with strong religious beliefs who are low in intellectual humility in the religion domain, regardless of dimension, react more strongly than their high humility counterparts to written opinions regarding religious beliefs both opinions that support and contradict their own beliefs. Ancillary analyses show a moderate curvilinear relation between strength of religious beliefs and intellectual humility in the religion domain, with lower humility accompanying stronger views in favor of and against religious beliefs.
The author discusses the concept of privilege in terms of the benefits enjoyed by Whites and men (P. McIntosh, 1998). This article presents a new theoretical perspective focusing on religious privilege and includes a list of privileges that are enjoyed by members of the dominant religious group (i.e., Christians) in the United States.
El autor discute el concepto del privilegio en cuanto a los beneficios que disfrutan los Blancos y los hombres (P. McIntosh, 1998). Este artículo presenta una nueva perspectiva teorética que enfoca al privilegio religioso e incluye una lista de privilegios que disfrutan miembros del grupo religioso dominante de los Estados Unidos, los cristianos.
Teacher-education students attending a state university in the Southeastern United States responded to measures of Christian conservatism (theological fundamentalism and political evangelicalism) and sociopolitical values (e.g., nationalism, internationalism, patriotism, respect for civil liberties, and tolerance of dissent). Most of the measures demonstrated adequate internal consistency. Although both Christian conservatism measures correlated significantly with all sociopolitical measures except internationalism, political evangelicalism was more strongly related to the comparison sociopolitical perspectives than was theological fundamentalism. The Christian conservatism measures correlated most strongly with (a) respect for civil liberties and (b) tolerance of dissent. In both cases, the relationships were negative.
Preface and Acknowledgments Introduction 1. Terror and God CULTURES OF VIOLENCE 2. Soldiers for Christ 3. Zion Betrayed 4. Islam's "Neglected Duty" 5. The Sword of Sikhism 6. Armageddon in a Tokyo Subway THE LOGIC OF RELIGIOUS VIOLENCE 7. Theater of Terror 8. Cosmic War 9. Martyrs and Demons 10. Warriors' Power 11. The Mind of God Notes Interviews and Correspondence Bibliography Index
Introduction Prologue Globalisation and its Discontents The Dignity of Difference: Exorcising Plato's Ghost Control: the Imperative of Responsibility Conscience: the Moral Dimension of Economic Systems Compassion: the Idea of Tzedakah Creativity: the Imperative of Education Co-operation: the Institutions of Civil Society Conservation: a Sense of Limits Conciliation: the Power of a Word to Change the World A Covenant of Hope.
Our article portrays religion as a double-edged sword that can both encourage and discourage world change, and can facilitate both violent and peaceful activism. The article demonstrates how the meaning system approach to religion can shed light on the complicated relationship between religion and world change by illuminating the meaning of world change and the means to achieve it, inherent differences across religious groups, the complexity and malleability of religious meaning systems, and processes that can facilitate either the status quo or violent and peaceful activism. The article discusses context and personality variables that may determine whether religion supports world change and either violent or peaceful activism. It recommends intensive collaboration between researchers, policy–makers, and religious leaders in the contexts of national and international conflicts and religious terrorism.
Successful psychotherapy with rural fundamentalist Christians requires psychologists to understand the clients' culture and worldview. They often rely heavily on religious authorities, interpret Scriptures literally, adhere to strict moral codes of behavior, and believe that they should evangelize those around them. Common therapeutic challenges include: spiritualizing problems, relational conflicts related to gender role expectations, addiction problems, and the religious agendas of family and clergy. We recommend that psychotherapists evaluate their own attitudes, collaborate with community gatekeepers, sensitively address clients' rigid beliefs, address religious differences, and take a holistic approach to treatment. A case example illustrates this approach.
American grace: How religion divides us and unites us
- R D Putnam
- D E Campbell
Putnam, R. D., & Campbell, D. E. (2012). American grace: How
religion divides us and unites us. New york, Ny: Simon &
Schuster.
Benefit of the doubt: Breaking the idol of certainty
- G A Boyd
Boyd, G. A. (2013). Benefit of the doubt: Breaking the idol of
certainty. Grand Rapids, MI: Baker Books.
The righteous mind: Why good people are divided by politics and religion
- J Haidt
Haidt, J. (2013). The righteous mind: Why good people are divided
by politics and religion. New york, Ny: Vintage.