Search Results (13)

Flexibility is increasingly recognized as a key competence in addressing current challenges and transitions. It is a multidimensional construct, discussed across various disciplines, encompassing cognitive, behavioral, and emotional dimensions. The European LifeComp framework offers one of the most recent and comprehensive definitions of this competence, emphasizing its role in enabling individuals to adapt to uncertainty, manage complexity, and foster transformative learning. This study investigates the assessment tools available to evaluate flexibility competence, focusing on their alignment with the LifeComp framework. A systematic literature review was conducted using the Scopus and WoS databases, based on inclusion criteria for language, publication type, disciplinary area, research topic, and target population, identifying 22 eligible articles. Following a quality assessment of the articles, a critical analysis revealed the presence of 22 tools and scales, including the actively open-minded thinking (AOT) scale, the resistance to change (RTC) scale, and the flexible thinking in learning (FTL) questionnaire. The findings show overlaps among flexibility and related constructs, such as learning agility and intellectual humility. However, most tools are context-specific and fail to address the multidimensional nature of flexibility competence. Future research should prioritize the development of comprehensive instruments to support educational initiatives, policy development, and professional training. Full article

After delivering my Keynote address to the young scientists at the International Gap Junction meeting, “International Colloquium on Gap Junctions and Cancer: Discussing how cellular communication modifies carcinogenesis and cancer treatment outcomes” (San Paulo, Brazil, 10–14 July 2023), I was asked to condense the talk into a manuscript covering the 50+ years of my scientific journey of basic biomedical research. While this journey had to omit so many important experiences, people and external events, I have tried to illustrate how my initial motivation, personal perspective of my abilities, and naïve goal as a young scientist did not prepare me for the non-linear path to where I ended. That path had many twists, turns, barriers, disappointments, surprises and wrong directions, as well as associations with co-workers, students and collaborators who afforded me with great wisdom, support and technical advice. In the history of science, few individuals have left their footprints in a straight path; however, my early education in human evolutionary genetics provided me a strong background framework, on which multiple other acquired disciplines, forced by circumstances along my uneven journey, allowed me to grow intellectually, as well as making me aware of my limitations. As my late mentor, Dr. Van Rensselaer Potter said: “… humility with responsibility”. At the completion of my experimental journey, I continued to reflect on the implied meanings of my and others’ results to view the current state of collected knowledge on global health issues as one of all scientists’ obligations, namely, to weigh the value and bioethical implications of our work to global society. “ Full article

In this study, we examined the role of intellectual humility (IH) as an antecedent of individual attitude toward sustainable tourism viewed from the lens of personality trait theory, virtue ethics theory, and regenerative tourism principles within a stakeholder framework. Data were collected via Qualtrics in an online survey of 233 adults in the United States. A series of confirmatory factor analyses (CFA) were applied to the data to test the measurement model. In addition, a bifactor CFA was found to have acceptable fit and appropriate in controlling for common method variance. A series of covariance-based structural equations models (SEMs) was estimated to test the hypothesized model while controlling for common method variance in addition to individual age and gender. Using the chi-square difference test for nested model comparison, we found that intellectual humility was a significant antecedent of the negative ecological impact of tourism (β = 0.14, p < 0.01) while its relationships with economic and social impacts of travel became non-significant after controlling for common method variance. Pro-social tendency, operationalized as HEXACO Honesty–Humility, was also a significant antecedent of the negative ecological impact (β = 0.17) and positive economic impact (β = −0.34) of tourism, after controlling for common method variance. Despite its limitations due to its cross-sectional design and use of self-report data in the U.S., this study was novel in introducing intellectual humility as an important virtue to be cultivated at the individual level to achieve a holistic approach to sustainable tourism, especially in shaping destination choices. In addition, the study highlights the need to detect common method variance in self-report data via bifactor CFA to avoid erroneous reporting of significant findings, hampering our collective research efforts to address climate change and its impact. Full article

Research shows that strategic change can reshape a company’s competitive advantage and significantly impact organizational performance. This study examines the role of Intellectual Humility (IH) in driving strategic change, particularly in the context of external successor CEOs. The overall aim of the study is to explore how external successor CEOs’ IH influences strategic change, and to uncover the underlying mechanisms at play. Based on the Upper Echelons Theory, the paper proposes a moderated mediation model to explore how strategic change occurs during external succession. It highlights the mediating role of strategic execution between IH and strategic change, and the moderating effect of organizational learning (OL). Data from 391 valid responses to electronic questionnaires from CEOs of companies established for over two years were analyzed. The results show that external successor CEOs’ IH positively influences strategic change, with strategic execution mediating this effect. However, organizational learning was found to have no significant moderating effect on this relationship. Our study fills a gap in the literature by highlighting IH as a key factor in external CEO succession. It challenges traditional views on succession and demonstrates how IH can enhance strategic execution and innovation. The findings suggest that IH should be a critical criterion in CEO selection, especially during leadership transitions, to optimize strategic change and improve long-term organizational success. Full article

Intellectual humility (IH), defined as the extent to which one is aware of one’s own intellectual limitations, is an understudied construct in organizational research. As a moral virtue, IH has been studied in philosophy and religion for decades. As a psychological and behavioral tendency construct, IH has gained significant attention among psychology researchers over the past decade due to rising extremism regarding social and political issues in the US and around the world. One reason for the increased research interest in IH includes the potential benefits from IH in terms of reducing social and political polarization and reducing stress and anxiety, which may improve individual overall well-being. This article provides an overview of IH as a multi-dimensional construct, its psychometric properties and nomological network, and its potential benefits in organizations and employee well-being. The article concludes with a call for more interdisciplinary research on improving our knowledge and theories of IH as well as its construct measurement considering the recent coming-of-age adoption of artificial intelligence (AI) models to harness the power of IH in sustaining individual well-being. Full article

This is a response to Zain Ali’s critique in this journal of our presentation of a ‘right relationship’ normatively relativised ‘logical’ Argument from Evil. Our argument aims to show that the existence of horrendous evils (as defined by Marilyn Adams) is incompatible with the existence of the personal omniGod (a person or personal being who is all-powerful, all-knowing, and perfectly good), given certain reasonable judgments about what a personal God’s perfect goodness would imply about the way God relates to those caught up in horrendous evils. We reply to Ali’s main criticism that our assumptions about divine goodness are unjustified, and show a lack of intellectual humility. We defend the claim that, if God is a person, then God’s goodness is moral goodness according to our best human theory of what that implies. We accept that God’s situation as creator and sustainer of all that exists may justify ‘divine exceptionalism’: God’s personal moral goodness may be consistent with ways of relating to others that would fall far short of perfection in human-to-human relationships. But in that case, we argue, intellectual humility may be better served by accepting that God is so exceptional that God should not be understood as a person at all, which is the prevailing Muslim view, as Ali himself acknowledges. Full article

The scientific process of understanding natural phenomena such as evolution is an important tool for human progress, so it is good to know where it begins and where it ends, or where it leads. In this article, we put forward the observation that mysticism begins when, in understanding phenomena, we move into the intellectual realm of the unobservable and invisible material and personal life processes, which are interconnected in two ways. On the one hand, the material life processes, which can be contemplated mystically by means of scientific explanations, analogical models, and imagination, are the reason for the purposefulness of identities that are the fruit of personal processes. These are experts, professional and amateur scientists, and lay scientists who are attracted to identity precisely because of the material life processes in which they have an interest, enthusiasm, or passion. On the other hand, it is precisely their mental engagement with these material life processes through the mystical contemplation of the beautiful solutions to nature’s problems that makes them true since truth is classically conceived precisely as the correspondence between intellect and a thing. Discerning the truth of hypotheses, theories, mid-range theories, and meta-theories, however, requires humility at all levels because of the collective way of seeking truth. In this process of truth discernment, it is necessary to accept humbly that I may be wrong and that my neighbor may be right, which ultimately leads us to the mysticism of the Triune God’s merciful love. Full article

The aim of this paper is to cultivate the future in Higher Education (HE), firstly by looking backward and learning from the past, then by looking around and questioning the present, and finally, by looking forward and imagining the future of HE. This paper seeks to answer the question of how HE can foster students’ life-world becoming, their emancipatory competence with wisdom pedagogy. The research method is based on selected literature from German educational philosophy (Herder, Humboldt, Hegel, Heidegger, and Gadamer) and on recent international publications discussing Bildung, self-cultivation, and life-world becoming in relation to HE. The findings show the need for moral education to enhance students’ flourishing in life with wisdom pedagogy. In the future, HE needs to focus more on cultivating character, emancipatory competence, life-world becoming, values, justice, trust, truth, and intellectual virtues such as intellectual humility, curiosity, open-mindedness, and courage. This paper offers a framework for synthesizing the epistemological and ontological goals of HE, and a framework that presents the place and role of wisdom pedagogy in developing emancipatory competences. This paper argues for applying wisdom pedagogy and its methods by teachers in HE to foster students’ capacity to flourish in life. The paper calls for more debates and research in understanding wisdom pedagogy in HE. Full article

Do personality traits in highly intelligent individuals relate to their work engagement? Seemingly little is known about the relationship between personality and work engagement for gifted individuals. In what may be the first study to do so, a Swedish Mensa sample (n = 353) was explored with a two-part aim: to assess psychometric personality properties and to investigate the relationship between personality traits (Mini-IPIP6) and work engagement (UWES-9). The results of the Mensa members and the Mturk sample (1.4 SD lower in cognitive ability based on ICAR-16) were compared using a confirmatory factor analysis (CFA) and a regression. The findings indicated that the Mensa sample had higher openness (d = .50) and honesty-humility (d = .65) and that personality traits were similarly related to work engagement in both groups, with the exception that neither openness nor honesty-humility were related to work engagement in the Mensa sample. The characteristics of intellectually gifted individuals are further discussed. Full article

Contrary to the common notion that personality and intelligence are unrelated constructs, numerous correlational studies have demonstrated substantial associations between the two domains. Moreover, samples of intellectually gifted individuals have been found to differ from the general population in specific aspects of their personalities. However, most studies so far have relied on the Five-Factor Model of Personality (FFM), while none have investigated this phenomenon using the HEXACO personality framework. We recruited 617 adult members of the international high-IQ society MENSA and compared them to 3 reference samples (combined N = 112,637) regarding their personalities as measured by the HEXACO-60 personality inventory. We found that gifted persons scored higher in Honesty-Humility and Conscientiousness but lower in Emotionality compared to reference samples. Interestingly, gifted individuals scored only slightly higher in Openness to Experience, and no consistent differences emerged for Agreeableness. We demonstrate that some known personality differences between gifted and non-gifted persons translate from the FFM to the HEXACO model, while others do not. Our results indicate that within the HEXACO factor structure differences in sociability are more pronounced, while intellect-related differences are comparatively weak. Full article

Fully developing the talents of all students is a fundamental goal for personal well-being and development and ultimately for global societal innovation and flourishing. However, in this paper we focus on what we believe is an often neglected and underdeveloped population, that of the gifted. We draw from the cognitive aptitude and gifted education research literatures to make the case that solutions to consequential real-world problems can be greatly enhanced by more fully developing the talents of the intellectually gifted population, which we operationalize in this paper as roughly the top 5% of cognitive talent. Should well-supported high achievers choose to solve them, these problems span health, science, economic growth, and areas unforeseen. We draw from longitudinal research on intellectually precocious students and retrospective research on leaders and innovators in society, showing that mathematical, verbal, and spatial aptitudes are linked to societal innovation. We then discuss two remaining fundamental challenges: the identification of disadvantaged and marginalized groups of students who have traditionally been neglected in selection for gifted programming suited to their current developmental needs, and the building of skills beyond academic ones, specifically in the related areas of open-minded thinking and intellectual humility. Full article

Each individual constructs his own private worldview using elements from established worldview traditions. The biographical character of this formation makes this the individual’s “Unique Worldview Construction” (UWC). The purpose of this theoretical study is to analyse the dynamic relationship between the individual and her own UWC. It describes more how than what he believes in or denies. The variation is exceedingly complex. To make it accessible, the complexity is crystallized into seven dimensions: (1) The authority structure deals with the individual’s perception of herself as being superordinate/subordinate to her own UWC. (2) The importance dimension analyses the span from indifference to involvement among a variety of religious/nonreligious, age, and gender cohorts. (3) The certainty dimension explores doubt versus confidence, using theories like confirmation bias, naïve realism, and cognitive dissonance. (4) The dimension of one’s relationship to rejected beliefs describes different ways of being inclusive/exclusive. (5) The emotional dimension depicts the individual’s weak/strong and negative/positive feelings towards different elements of her UWC. (6) The openness dimension sheds light on the respective traits of being introverted/extroverted regarding one’s private worldview. (7) The continuity dimension explores different development patterns, along with complex pre/post-conversion and deconversion processes. The different dimensions partly correlate to each other. Full article

We present evidence for the strengths of the intellectual virtues that philosophers and behavioral scientists characterize as key cognitive elements of wisdom. Wisdom has been of centuries-long interest for philosophical scholarship, but relative to intelligence largely neglected in public discourse on educational science, public policy, and societal well-being. Wise reasoning characteristics include intellectual humility, recognition of uncertainty, consideration of diverse viewpoints, and an attempt to integrate these viewpoints. Emerging scholarship on these features of wisdom suggest that they uniquely contribute to societal well-being, improve leadership, shed light on societal inequality, promote cooperation in Public Goods Games and reduce political polarization and intergroup-hostility. We review empirical evidence about macro-cultural, ecological, situational, and person-level processes facilitating and inhibiting wisdom in daily life. Based on this evidence, we speculate about ways to foster wisdom in education, organizations, and institutions. Full article