Virtues are acquirable, so if intellectual humility is a virtue, it’s acquirable. But there is something deeply problematic—perhaps even paradoxical—about aiming to be intellectually humble. Drawing on Edward Slingerland’s analysis of the paradoxical virtue of wu-wei in Trying Not To Try, we argue for an anti-individualistic conception of the trait, concluding that one’s intellectual humility depends upon the intellectual humility of others. Slingerland defines wu-wei as the “dynamic, effortless, and unselfconscious state of mind of a person who is optimally active and effective”. Someone who embodies wu-wei inspires implicit trust, so it is beneficial to appear wu-wei. This has led to an arms race between faking wu-wei on the one hand and detecting fakery on the other. Likewise, there are many benefits to being intellectually humble. But someone who makes conscious, strategic efforts to appear intellectually humble is ipso facto not intellectually humble. Following Slingerland’s lead, we argue that there are several strategies one might pursue to acquire genuine intellectual humility, and all of these involve commitment to shared social or epistemic values, combined with receptivity to feedback from others, who must in turn have and manifest relevant intellectual virtues. In other words, other people and shared values are partial bearers of a given individual’s intellectual humility. If this is on the right track, then acquiring intellectual humility demands epistemic anti-individualism. @en

Gossip is often serious business, not idle chitchat. Gossip allows those oppressed to privately name their oppressors as a warning to others. Of course, gossip can be in error. The speaker may be lying or merely have lacked sufficient evidence. Bias can also make those who hear the gossip more or less likely to believe the gossip. By examining the social functions of gossip and considering the differences in power dynamics in which gossip can occur, we contend that gossip may be not only permissible but virtuous, both as the only reasonable recourse available and as a means of resistance against oppression.

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This paper presents five studies on the development and validation of a scale of intellectual humility. This scale captures cognitive, affective, behavioral, and motivational components of the construct that have been identified by various philosophers in their conceptual analyses of intellectual humility. We find that intellectual humility has four core dimensions: Open-mindedness (versus Arrogance), Intellectual Modesty (versus Vanity), Corrigibility (versus Fragility), and Engagement (versus Boredom). These dimensions display adequate self-informant agreement, and adequate convergent, divergent, and discriminant validity. In particular, Open-mindedness adds predictive power beyond the Big Six for an objective behavioral measure of intellectual humility, and Intellectual Modesty is uniquely related to Narcissism. We find that a similar factor structure emerges in Germanophone participants, giving initial evidence for the model’s cross-cultural generalizability.@en

Stroke causes damage to the brain, often resulting in weakness or paralysis on one side of the body. Everyday objects such as smartphones can play an im-portant role after a stroke facilitating participation in daily activities. However, commercial smartphones can be challenging to use, and people with stroke of-ten adjust their behavior to minimize the affected arm and hand use. This study explores how an object attached to a smartphone could evoke behavior change and contribute to the initiation of use of the affected arm. As part of a design workshop, different ideas were envisioned to promote the use initiation of the affected side of the body. Two high-fidelity smartphone accessories were devel-oped and tested with four people with chronic, mild stroke impairments based on the results. The initiation of use observed during the formative usability test seems to be evoked by the learned behavior patterns rather than the design prototypes.@en

Intellectual humility can be broadly construed as being conscious of the limits of one’s existing knowledge and capable of acquiring more knowledge, which makes it a key virtue of the information age. However, the claim “I am (intellectually) humble” seems paradoxical in that someone who has the disposition in question would not typically volunteer it. Therefore, measuring intellectual humility via self-report may be methodologically unsound. As a consequence, we suggest analyzing intellectual humility semantically, using a psycholexical approach that focuses on both synonyms and antonyms of ‘intellectual humility’. We present a thesaurus-based methodology to map the semantic space of intellectual humility and the vices it opposes as a heuristic to support analysis and diagnosis of this disposition. We performed the mapping both in English and German in order to test for possible cultural differences in the understanding of intellectual humility. In both languages, we find basically the same three semantic dimensions of intellectual humility (sensibility, unpretentiousness, and knowledge dimensions) as well as three dimensions of its related vices (self-overrating, other-underrating and dogmatism dimensions). The resulting semantic clusters were validated in an empirical study with English (n = 276) and German (n = 406) participants. We find medium-to-high correlations (0.54–0.72) between thesaurus similarity and perceived similarity, and we can validate the three dimensions identified in the study. But we also find limitations of the thesaurus methodology in terms of cluster plausibility. We conclude by discussing the importance of these findings for constructing psychometric measures of intellectual humility via self-report vs. computer models.@en

Intellectual humility can be broadly construed as being conscious of the limits of one’s existing knowledge and capable of acquiring more knowledge, which makes it a key virtue of the information age. However, the claim “I am (intellectually) humble” seems paradoxical in that someone who has the disposition in question would not typically volunteer it. Therefore, measuring intellectual humility via self-report may be methodologically unsound. As a consequence, we suggest analyzing intellectual humility semantically, using a psycholexical approach that focuses on both synonyms and antonyms of ‘intellectual humility’. We present a thesaurus-based methodology to map the semantic space of intellectual humility and the vices it opposes as a heuristic to support analysis and diagnosis of this disposition. We performed the mapping both in English and German in order to test for possible cultural differences in the understanding of intellectual humility. In both languages, we find basically the same three semantic dimensions of intellectual humility (sensibility, unpretentiousness, and knowledge dimensions) as well as three dimensions of its related vices (self-overrating, other-underrating and dogmatism dimensions). The resulting semantic clusters were validated in an empirical study with English (n = 276) and German (n = 406) participants. We find medium-to-high correlations (0.54–0.72) between thesaurus similarity and perceived similarity, and we can validate the three dimensions identified in the study. But we also find limitations of the thesaurus methodology in terms of cluster plausibility. We conclude by discussing the importance of these findings for constructing psychometric measures of intellectual humility via self-report vs. computer models.@en