Does a young boy really know how his dad’s lawnmower works if he says that he does? Does a little girl know that the Tooth Fairy is really going to come to replace her incisor for a dollar bill with no more evidence beyond that her parents told her so? Intellectual humility, the understanding that you do not know everything, is a virtue that is the topic of research driving the John Templeton Foundation (JTF) funded, The Science of Intellectual Humility Project. Kristina Olson and the researchers from the University of Washington, one of 19 institutions funded by the Thrive Center and JTF, is investigating the markers of intellectual humility for young children in a cross-cultural sample.
Recently, Psychology Today has published two articles by the University of Washington team about the development of intellectual humility in children. Read more about this exciting new research by clicking on the links below.
To learn more about intellectual humility and the unique projects being pursued by our grantees, visit our Intellectual Humility sub-site. Click HERE to read the abstract about Dr. Olson and the University of Washington’s project.
Looking at the long list of researchers and institutions who are a part of the Thrive Center’s Intellectual Humility Project might lead one to wonder, “what’s the big deal here?” Don Emerson Davis Jr. and Intellectual Humility grant awardee, Joshua Hook shed some light on this question by highlighting the challenges that exist when studying the construct of humility.
Davis and Hook begin their article by stating that although there is a great deal of interest in researching humility (or a lack of humility), research on the topic has struggled in the past due to difficulties defining what humility is and how to study it. The authors argue that progress is being made through research and results have shown humility to be related to strengthened social bonds and better health outcomes, among several other findings. Humility might be a difficult construct to understand, but this article’s authors and the Thrive Center believe that it is a worthy topic of our attention with important implications for human thriving.
Click here to read Dr. Davis and Dr. Hook’s article, “Measuring Humility and its Positive Effects.” (Link opens in new window.)
Dr. Joshua Hook, one of the researchers working on the Templeton Foundation funded Intellectual Humility Project, is a finalist in a contract to win a book contract through the Barna Group. Dr. Hook’s book proposal is about the importance of humility in the context of religious differences. The premise of this popular book is well aligned with the research being conducted by the Thrive Center and other institutions in Intellectual Humility.
To learn more about Dr. Hook’s proposal and to vote, click HERE (opens in new window) to vote on Barna Frames on Facebook. You can also read Dr. Joshua Hook’s full proposal below:
Josh Hook- Religious Conviction in a Multi-Faith World? Engage with Humility
Much of the brokenness in our world is due to our inability to be in community with individuals and groups who are different from us. This brokenness happens on a global scale, but it also happens in our governments, schools, workplaces, and playgrounds. Sometimes religion helps to heal divisions, but just as often, religion fuels the fires of conflict. Christians inform strangers they are going to Hell without even asking their names. Tension between Christians and Muslims runs deep, with the Crusades and 9/11 bookending over a millennium of conflict. Our government divides sharply over religiously charged issues such as gay marriage and abortion. The underlying message is this: If God is for me, then He must be against you. This conflict isn’t just a worldly matter between groups of different faiths; it’s a holy war. The stakes are high because the consequences are eternal. Positions become entrenched, making it difficult to engage respectfully and peacefully with those we consider the “other.” I believe division could be replaced with healing if people engaged one another with humility around matters of faith.
Sometimes I think things are getting worse rather than better. I feel a sense of despair and lose hope that things could be different. This book is for Christians who care deeply about the division and conflict in our society, but don’t know what to do to bridge the gap. This book is for Christians who struggle with the tension that comes from holding religious convictions that can offend and turn away people from different faiths. This book is for Christians who are serious about engaging and collaborating with a pluralistic world for the common good. We need to figure out a way to foster peace with others who do not share in the peace of Christ.
Some strategies to solve this problem haven’t worked well. It hasn’t worked to avoid the important issues and leave the conversation. The world needs engaged Christians who are actively committed to showing God’s love and grace. However, it also hasn’t worked to convince everyone in our society to align with a specific religious or political ideology. It hasn’t worked to force everyone to adopt my version of religion, mypolitical party, my set of beliefs and values.
When it comes to my deepest convictions, I struggle to engage others well. Either I avoid the tough issues, or I prepare my best arguments for why I’m right, convinced that if only others would see things my way, then the world would be better. But somewhere along the way I realized that not only is my world broken, but my gospel sometimes feels broken. I get confused about how to “keep the baby but throw out the bath water.” How do I honor my religious convictions and cultivate peace with others who do not know Christ?
I think there is a better way. I want to understand what it means to hold my religious convictions well—in a way that builds bridges rather than burns them down. A form of tolerance that loosens all convictions is not the answer. I believe there is something good, true, and right about some convictions. They help me connect with and experience the love of God. They strengthen and bind my spiritual community together. And they motivate me to bring love, grace, and justice to a world in need.
But people hold different religious convictions. We disagree within the same pew, much more the same city block, nation, or world. These disagreements often lead to division and conflict. As the world becomes more flat and our society grows more interconnected psychologically and technologically, I experience increased contact and connection with individuals and groups who are different from me.
I feel a tension from this contact and connection. On one hand, I have strong religious convictions that impact my thoughts, feelings, and behaviors in important ways. On the other hand, I have a deep desire to foster peaceful relationships with those around me, including those who believe differently. When is it okay to offend others or break community because of my convictions? When is it better to prioritize unity and peace? I long to be faithful to what I believe and foster meaningful connections with those who are different.
So what do we do with this intractable tension? I believe that the fundamental solution to dealing with others who have different beliefs, when you believe that beliefs matter, is humility. Humility is a “way of being” while in relationship with others. Humility puts others on equal footing, not looking down on them from a superior position, but rather engaging them as fellow human beings with voices that deserve respect. Humility involves examining the log in my own eye before I pass judgment on someone else. Jesus taught that when Earth looks more like Heaven, people would treat each other with humility. He washed his disciples’ feet and told them to do likewise. Jesus taught his disciples “the rulers of the Gentiles lord it over them… Not so with you. Instead, whoever wants to become great among you must be your servant.” Paul wrote in Philippians that we should model our lives after the humility of Jesus.
Some of what I learned in Christian community is “bath water”—a broken gospel, still clinging to something other than Christ. I struggle to hold my religious convictions well, in a way that embraces rather than ostracizes those who are different from me. How did Jesus do it? How did He balance deep conviction and integrity to God’s purpose for his life with a courageous ability to blow past social convention into deep relationship with the “other?” We need a solution that allows us to hold our religious convictions while fostering peace with those who are different. This is my hope and prayer: that we may follow the example of Jesus and hold our religious convictions—and engage the world—with humility.
Vote at https://www.facebook.com/barnaframes/app_592919060777532
November 18th, the Thrive Center hosted the second of its three quarterly Thrive Reflectoriums. For those who may not be aware, these monthly Reflectoriums are a space where the scholars of the Thrive Center for Human Development come together to share research and ideas with each other, with the mindset that the more minds weighing in on a research question, the better. This month, Dr. Samuleson, a Thrive Center Post-Doctoral research fellow, and Kelsy Richardson, a Thrive Center fellow, both presented research in their individual fields. Here’s a recap of what you might have missed.
Dr. Samuelson presented some of the research from his project titled, “The Science of Intellectual Humility.” More specifically, Dr. Samuleson’s presentation was focused on the implicit theories of intellectual humility. The research was focused on the attribution of words or phrases towards the categories of an intellectually humble, wise, or intellectually arrogant person. Dr. Samuelson’s work demonstrated the main categories of descriptors that each of these types of people receive and the possible implications for the ways in which we perceive intellectual or wise people.
Kelsy Richardson presented her research titled, “Prayer Practices and Gratitude: Comparing Daily Prayers of Thanksgiving to Gratitude Journaling and Social Gratitude.” Kelsy’s research demonstrated how participants who prayed their gratitude developed higher levels of virtue and positive life experiences than other participants who either kept a gratitude journal or shared their gratitude with a friend. Kelsy also discussed the future directions of her study, including a follow-up study utilizing hassles and prayers of supplication.
Don’t miss our next Thrive Reflectorium, Monday December 9th at 11am in the School of Psychology building room 311. Dr. Ryan Hornbeck will be presenting some of his research from a Templeton World Charity Foundation grant titled, “Is Religion Natural? The Chinese Challenge.”
-Kelsy Richardson, Thrive Center Fellow (2013-2014)
In the context of discussing Thomas Aquinas’s view of the incarnation, Gerald O’Collins writes that “the incarnation should also be recognized as the highest conceivable development for humanity” (2002, p. 17). If so, we may profitably wonder what features or properties of the incarnation contribute to or constitute “the highest conceivable development for humanity” such that we may strive to approach them and, hence, thrive. I will not attempt a full exploration of Christ’s human characteristics that collectively epitomize thriving. Here I only argue that Philippians chapter 2 suggests one characteristic of human thriving that appears to be underappreciated in the psychological literature on thriving and in contemporary American culture: humble submission. -
When considering what it is about Jesus Christ that made him the “highest conceivable development for humanity,” it is tempting to think in terms of extraordinary capacities or some genius that he possessed. Was it his wisdom as evinced in his teachings? His power over nature as when he calmed the sea, healed the sick, or raised the dead? Or perhaps his authority over evil spirits? Without necessarily denying those traits as part of our full human potential, Paul’s letter to the Philippians encourages us, when trying to conform to Jesus’ model, to look to an orientation rather than a capacity.
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