Intellectual Humility: Theory

Start Date: 07/05/2020

Course Type: Common Course

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About Course

Faced with difficult questions people often tend to dismiss and marginalize dissent. Political and moral disagreements can be incredibly polarizing, and sometimes even dangerous. And whether it’s Christian fundamentalism, Islamic extremism, or militant atheism, religious dialogue remains tinted by arrogance, dogma, and ignorance. The world needs more people who are sensitive to reasons both for and against their beliefs, and are willing to consider the possibility that their political, religious and moral beliefs might be mistaken. The world needs more intellectual humility. But what is intellectual humility, anyway? And why do people seem so drawn toward intellectual arrogance? Psychologists, philosophers, theologians, and educationalists are now suggesting some answers. In this course we try to define intellectual humility and intellectual virtues in general, and ask how we know who is humble. All lectures are delivered by leading specialists, and the course is organised around a number of interesting readings and practical assignments which will help you address issues related to humility in your daily life. This course is a part of a series which explores the theory, the science and the applied issues surrounding intellectual humility (the latter two coming in June and November 2017). Completing all three courses will give you a broader understanding of this fascinating topic. Look for: • Intellectual Humility: Science - • Intellectual Humility: Practice - You can also follow us on twitter: @EdiPhilOnline and #IHMOOC

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Course Introduction

Intellectual Humility: Theory and Practice Learn to recognize and appreciate the intellectual humility of many modern intellectuals, and to distinguish between the intellectual pride of the mind and the pretensions of the intellect. We will investigate the reasons for the common intellectual humility of modern thinkers, and will develop the tools to distinguish between the pretensions of the intellect and the background of intellectual humility. We will examine the reasons for the common intellectual humility of many modern thinkers today, and will develop the tools to distinguish between the pretensions of the mind and the background of intellectual humility. We will also investigate the nature of intellectual pride and intellectual humility, and will develop the tools to distinguish between the pretensions of the intellect and the background of intellectual humility. We will also investigate the nature of intellectual pride and intellectual humility, and will develop the tools to distinguish between the pretensions of the intellect and the background of intellectual humility. We will also investigate the nature of intellectual humility and intellectual humility, and will develop the tools to distinguish between the pretensions of the intellect and the background of intellectual humility. In this course, we will consider the case of an intellectual who is intellectually ambitious, and who therefore believes that the purpose of life is to create a better world. We will also consider the case of an intellectual who is intellectually humble, and who therefore believes that the purpose of life is to cultivate a more humble spirit, and to lead an intellectually humble life. The course is based on the lecture notes of Professor Larry Lager

Course Tag

Philosophy Psychology Software Testing Self-Help

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Article Example
Intellectual humility Intellectual humility is often described as an intellectual virtue, along with other perceived virtues such as open-mindedness, intellectual courage and integrity, and in contrast to proposed intellectual vices, such as pride and arrogance.
Intellectual humility There is widespread agreement among philosophers and psychologists that intellectual humility is important and valuable in some way, especially if one is going to engage with deep disagreements in a productive way. However, there is little consensus about the precise nature of intellectual humility. For example, some philosophers emphasise the importance of a disposition to own one’s particular limitations (e.g. the limitations of one’s knowledge and perspective), while others focus on the connection between humility and a low concern for status. Meanwhile, psychologists such as Justin Barrett and Peter Hill are working on better understanding the science behind intellectual humility, and on developing accurate measures that can tell us more about how to quantify humility.
Humility Gandhi interprets the concept of "humility" in Hinduism much more broadly, where humility is an essential virtue that must exist in a person for other virtues to emerge. To Gandhi, Truth can be cultivated, as well as Love, but Humility cannot be cultivated, Humility has to be one of the starting points. He claims, "Humility cannot be an observance by itself. For it does not lend itself to being practiced. It is however an indispensable test of ahimsa (non-violence)." Humility must not be confused with mere manners; a man may prostrate himself before another, but if his heart is full of bitterness for the other, it is not humility. Sincere humility is how one feels inside, a state of mind. A humble person is not himself conscious of his humility, claims Gandhi.
Humility Recent research suggests that humility is a quality of certain types of leaders. For example, Jim Collins and his colleagues found that a certain type of leader, whom they term "level 5", possesses humility and fierce resolve. Humility is being studied as a trait that can enhance leadership effectiveness. The research suggests that humility is multi-dimensional and includes self-understanding and awareness, openness, and perspective taking.
Humility Nietzsche views humility as a strategy used by the weak to avoid being destroyed by the strong. In "Twilight of the Idols" he writes: "When stepped on, a worm doubles up. That is clever. In that way he lessens the probability of being stepped on again. In the language of morality: humility." He believed that his idealized Übermensch would be more apt to roam around unfettered by pretensions of humility, proud of his stature and power, but not reveling idly in it, and certainly not displaying hubris. But, if so, this would mean the pretension aspect of this kind of humility is more akin to obsequiousness and to other kinds of pretentious humility.
Humility The spiritual teacher Meher Baba held that humility is one of the foundations of devotional life: "Upon the altar of humility we must offer our prayers to God." Baba also described the power of humility to overcome hostility: "True humility is strength, not weakness. It disarms antagonism and ultimately conquers it." Finally, Baba emphasized the importance of being humble when serving others: ""One of the most difficult things to learn is to render service without bossing, without making a fuss about it and without any consciousness of high and low. In the world of spirituality, humility counts at least as much as utility"."
Humility "True humility" is distinctly different from "false humility" which consists of deprecating one's own sanctity, gifts, talents, and accomplishments for the sake of receiving praise or adulation from others, as personified by the fictional character Uriah Heep created by Charles Dickens. In this context legitimate humility comprises the following behaviors and attitudes:
Humility Guru Nanak, the first Sikh guru was the prophet of humility.
Humility In the Qur'an, various Arabic words conveying the meaning of "humility" are used. The very term "Islam" can be interpreted as "surrender (to God), humility”, from the triconsonantal root S-L-M; other words used are "tawadu" and "khoshou":
Humility In Sanskrit literature of Hinduism, the virtue of humility is explained with many terms, some of which use the root word, "neti" (sometimes spelled "nati", "nti", Sanskrit: नति). Related words include "veniti" (विनति), "samniti" (संनति, humility towards), and the concept "amanitvam", listed as the first virtue in the Bhagwad Gita. "Amanitvam" is a fusion word for pridelessness and the virtue of humility. Other related concepts are "namrata" (नम्रता), which means "modest and humble behavior".
Intellectual virtue Intellectual virtues are qualities of mind and character that promote intellectual flourishing, critical thinking, and the pursuit of truth. They include: intellectual responsibility, perseverance, open-mindedness, empathy, integrity, intellectual courage, confidence in reason, love of truth, intellectual humility, imaginativeness, curiosity, fair-mindedness, and autonomy. So-called virtue responsibilists conceive of intellectual virtues primarily as acquired character traits, such as intellectual conscientiousness and love of knowledge. Virtue reliabilists, by contrast, think of intellectual virtues more in terms of well-functioning mental faculties such as perception, memory, and intuition. Intellectual virtues are studied extensively in both critical thinking and virtue epistemology.
Humility Kant's view of humility has been defined as "that meta-attitude that constitutes the moral agent's proper perspective on himself as a dependent and corrupt but capable and dignified rational agent". Kant's notion of humility relies on the centrality of truth and rational thought leading to proper perspective and can therefore be seen as emergent.
Humility According to Sikhism all people, equally, have to bow before God so there ought to be no hierarchies among or between people. According to Nanak the supreme purpose of human life is to reconnect with Akal (The Timeless One), however, egotism is the biggest barrier in doing this. Using the guru's teaching remembrance of "nām" (the divine Word) leads to the end of egotism. The immediate fruit of humility is intuitive peace and pleasure. With humility they continue to meditate on the Lord, the treasure of excellence. The God-conscious being is steeped in humility. One whose heart is mercifully blessed with abiding humility. Sikhism treats humility as a begging bowl before the god.
Humility Humility, in Taoism, is defined as a refusal to assert authority or a refusal to be first in anything and that the act of daring, in itself, is a refusal of wisdom and a rush to enjoin circumstances before you are ready. Along with compassion and frugality, humility is one the three treasures (virtues) in the possession of those who follow the Tao.
Humility Humility is defined as, "A quality by which a person considering his own defects has a humble opinion of himself and willingly submits himself to God and to others for God's sake." St. Bernard defines it as, "A virtue by which a man knowing himself as he truly is, abases himself. Jesus Christ is the ultimate definition of Humility."
Humility Humility, in various interpretations, is widely seen as a virtue in many religious and philosophical traditions, often in contrast to narcissism, hubris and other forms of pride.
Humility St. Thomas Aquinas, a 13th-century philosopher and theologian in the Scholastic tradition, defines humility similarly as "the virtue of humility" that "consists in keeping oneself within one's own bounds, not reaching out to things above one, but submitting to one's superior" (Summa Contra Gent., bk. IV, ch. lv, tr. Joseph Rickaby).
Humility Humility is the quality of being humble. In a religious context this can mean a recognition of self in relation to God or deities, acceptance of one's defects, and submission to divine grace as a member of a religion. Outside of a religious context, humility is defined as the self-restraint from excessive vanity, and can possess moral and/or ethical dimensions.
Humility Baba Nand Singh Ji Maharaj said about Guru Nanak that Garibi, Nimrata, Humility is the Divine Flavour, the most wonderful fragrance of the Lotus Feet of Lord Guru Nanak. There is no place for Ego (referred to in Sikhism as Haumain) in the sphere of Divine Love, in the sphere of true Prema Bhagti. That is why in the House of Guru Nanak one finds Garibi, Nimrata, Humility reigning supreme. Guru Nanak was an Incarnation of Divine Love and a Prophet of True Humility.
Humility Humility is said to be a fit recipient of grace; according to the words of St. James, "God opposes the proud but gives grace to the humble" (, .)