Intellectual humility and prosocial values: Direct and mediated effects

Research has established links between humility and prosocial outcomes. This study examined, with self-report data, whether humility with regard to one’s knowledge would be predictive of prosocial values. Consistent with hypotheses, intellectual humility was associated with higher levels of empathy, gratitude, altruism, benevolence, and universalism, and lower levels of power seeking. Analyses supported empathy and gratitude as mediators between intellectual humility and prosocial values. These findings leave open the possibility that intellectual humility may be a precursor to links previously established between empathy and gratitude and prosocial outcomes. Characteristics of intellectual humility such as recognizing one’s cognitive limits, having a non-defensive stance toward one’s beliefs, and respecting others’ viewpoints may put one in a unique position to experience empathy and gratitude, and by extension, a host of prosocial values. Future research would be required to examine whether intellectual humility is a possible point of intervention for promoting positive social interactions

Intellectual Humility’s Links to Religion and Spirituality and the Role of Authoritarianism

A US community sample of 302 adults completed surveys suggesting small, negative links between intellectual humility and a variety of religious/spiritual variables as well as parabolic relationships with highest levels of intellectual humility occurring among those with low and high levels of religion/spirituality. Longitudinal analyses (N = 100) indicated a number of religious/spiritual variables predicted less intellectual humility 3 years later. Right-wing authoritarianism accounted for most of the links between religion/spirituality and intellectual humility, suggesting that it is not religion/spirituality per se, but rather sociopolitical attitudes about authority that is associated with decreases in intellectual humility. After controlling right-wing authoritarianism, a small relationship remained between intellectual humility and religious participation

Links between religiously-focused exercise and body shape preoccupation among young adults

This quasi-experimental study examined whether engaging in physical exercise integrated with a Christian religious focus would result in decreased body shape preoccupation and improved mental and emotional health. Data were collected at the beginning and end of an eight-week period from female and male college students in three conditions: (1) group exercise sessions integrating an explicit religious focus, (2) standard group exercise, and (3) a control condition without activities. The religious exercise group decreased in body shape preoccupation to a greater extent than the control group, but the groups did not differ in other psychological symptoms or affect. This offers an initial indication that integrating a religious focus with exercise may potentially offer a unique method for addressing body shape preoccupation that is not accounted for by improvements in mental health or affect. If confirmed through additional research, infusing a religious focus into exercise regimens might inspire a practical, inexpensive method of targeting body shape dissatisfaction among young adults

Sex Work and Mental Health: A Study of Women in the Netherlands

This study examined how characteristics of prostitution and quality-of-life factors related to symptoms of depression and post-traumatic stress among 88 women engaged in prostitution in the Netherlands. Numerous factors were associated with elevated mental health concerns, including the experience of violence in prostitution, engaging in street prostitution, being motivated to engage in prostitution for financial reasons, having less confidence in one’s ability to find alternative work, desiring to leave prostitution, and sense of self-transcendence. In contrast, focusing on achievement, having a sense of fair treatment from others and society, and self-acceptance were associated with better mental health outcomes. Finally, mediation analyses indicated that post-traumatic stress associated with engaging in prostitution against one’s deeper desire to exit prostitution was, in part, the result of a lack of self-acceptance. The analyses controlled for relevant demographic factors, including age and level of education. The effect sizes for each of the findings ranged from medium to large. Implications for mental health care and public policy are included

The Development and Validation of the Comprehensive Intellectual Humility Scale

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\u27s viewpoint, respect for others\u27 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

The Relationship between Success Modeling and Fear of Success in College Students

This study examined fear of success (FOS) in relation to biological sex and success modeling. Students (N = 108) from a small, liberal arts college completed self-report measures of FOS, success modeling, and demographic factors. It was hypothesized that: (a) no sex differences would be found for FOS and (b) success modeling would be negatively related to FOS. Results indicated female participants reported higher levels of FOS than male participants and success modeling by parents but not by peers was negatively related to FOS. Thus, despite recent societal evidence of equitable achievement, women may still experience higher levels of FOS than men. Also, parental success modeling may be more influential than peer success modeling among college students

Broken vows and the next generation: Recognizing and helping when parental divorce is a spiritual trauma

Recent national surveys show that older youth who have experienced parental divorce tend to disengage from organized religion but feel as close to God as peers from intact families. In this paper, we offer a conceptual model and concrete guidelines to help adults engage in sensitive, yet direct, dialogues with older youth about the spiritual dimensions of parental divorce. Based on a recent line of empirical research on the role of religion and spirituality for post-divorce adjustment, we argue that parental divorce can be experienced as a spiritual trauma where the event is interpreted as a sacred loss and desecration, and can also trigger painful spiritual struggles. Yet youth can also draw upon adaptive religious/spiritual methods to cope with the transition. We illustrate these psychospiritual processes using quotes from a study of college students who had experienced a parental divorce within the prior five years. We end with a list of questions that parents, pastoral counselors, clergy, and mental health professionals can draw upon to explore the intersection of faith and divorce with adolescents

Turning to God to forgive: More than meets the eye.

Adults (N = 89; 59% female) recruited from divorce records reported levels of turning to God to forgive (TGF) themselves, their ex-spouse, and God for their divorce when it occurred (Time 1, Tl) and one year later (Time 2, T2). Seventy-five percent of participants reported TGF. T1 TGF predicted higher levels of T2 positive spiritual emotions, T2 verbal aggression by the participant and ex-spouse, and T2 demonization of ex-spouse. Participants were grouped according to pattern of TGF over time (Resolved, Chronic, Delayed, and Low). Repeated measures ANOVAs showed that the Resolved group reported greater declines in demonizing the divorce relative to other groups. Multiple main effects for TGF pattern also emerged. This highlights the need to consider the potentially desirable and undesirable psychosocial and spiritual factors associated with TGF

Demonization of Divorce: Prevalence Rates and Links to Postdivorce Adjustment

The meaning-making process can be crucial to individuals as they adjust to their divorce. Demonization is a negative coping response (also known as spiritual struggle) that involves appraising someone or something as related to demonic forces. Individuals may cognitively frame a divorce as the work of Satan in order to understand suffering while maintaining beliefs in a just world or benevolent God. In this study, nearly half (48%) of the community sample (N = 100) endorsed some form of demonization related to their recent divorce. Differences were observed in psychological postdivorce adjustment (post-traumatic stress, depression, anger, and positive/negative spiritual emotions) among groups with differing levels of demonization of divorce, demonization of ex-spouse, and demonization of self (none, low, and high). Implications for practitioners and researchers are discussed