" Banish the self debasing principles, and scorn the disingenuity of readers. Humility has depressed many a genius into a hermit" : commencement essay, 1793

Two-page handwritten essay composed for the July 17, 1793 Harvard University Commencement by an unattributed author. The title is a quote from William Shenstone's essay "On Allowing Merit in Others." The essay begins, "Notwithstanding Philosophers have ever considered the human mind as a simple being..."

Madonna of Humility

Sassetta (Stefano di Giovanni); 1 ft. 6 27/64 in. x 9 61/64 in.; poplar

Claudine, or Humility, the basis of all the virtures. A Swiss tale.

Mode of access: Internet.

CEO Humility: Development of an Unobtrusive Measure and Strategic Implications

Over the past 30 years, the Upper Echelons perspective of strategic management has sought to explain a given organization’s strategies and effectiveness as a reflection of the differences in personality, background, and other characteristics of the senior executives that guides each organization. An important stream of research within this field has linked a firm’s strategy to the grandiose way that executives are often thought to view themselves – namely through examining the narcissism, core self-evaluations (CSE), and hubris of Chief Executive Officers (CEOs). In this dissertation, I focus on understanding the strategic impact of CEO humility – a trait that has often been erroneously thought of to represent a poor view of oneself. Consistent with ancient writings and recent research, humility is defined herein as a multi-faceted trait that is the common core of four dimensions: self-awareness, developmental orientation/teachability, appreciation of others' strengths and contributions, and low self-focus. In the first essay, I explore the conceptual relevance and various potential implications of executive humility. Drawing on existing empirical research about the humility construct and general behavioral implications of humility, I argue that executive humility is a critical avenue toward a more rich and nuanced understanding of the delicate interplay and implications of executive self-concept. In essay two, I develop and validate an unobtrusive measure of CEO humility. Ten indicators of humility are suggested and then validated using a self-reported survey administered to a sample of 30 U.S. and Canadian CEOs. Two behaviors were found to be significantly positively related to self-reported humility: CEOs who volunteered some of their time for non-profit organizations and CEO’s who reported that part of their own firm’s success was due to the help of the board of directors. In essay three, I examine the relationship between the level of CEO humility and four firm-level outcomes. Employing a sample of 163 CEOs appointed to S&P 500 firms between 2005-2008, I show that firms led by humble CEOs (measured by the unobtrusive indicators) tend to outperform others in regards to corporate social performance, while at the same time showing that their financial performance is generally no better or worse.

The Object Animates: Displacement and Humility in the Theatre of Philippe Quesne

This article considers the animating role that objects play in the theatre of Philippe Quesne and Vivarium Studio (France). The conventional role of object animation is often characterised by the performer manipulating objects and scenic material on the stage, asserting a control over the environment they are implicated in. In Quesne's theatre, this relationship is democratised. The theatrical apparatus, both materially and conceptually, is set up to enable the flow of animation to be interchangeable, affording an equal agency to the objects being used much as that of the performers. This theatre of animation is drawn through the framing concepts of displacement and humility. Displacement is considered as a compositional strategy that makes us aware of the volume of the stage space beyond the proscenium frame as a plane of composition. The introduction of large inflatable objects, real cars or large roles of fake snow foreground the objects material presence allows Quesne to play with moments of equilibrium, tipping, excess and absence. Humility is traced as a philosophy of objects that transcends the choice, handling and use of material items in Quesne's work. Simple objects take on a specific vibrancy because of how they give shape to the human participants on stage, animating moments of recognition that allows the human figure, its ethics, emotions and humour, to appear.

Eating ethically: Emmanuel Levinas and Simone Weil (Exploring the ethical realms of anorexia and so-called states of grace)

Emmanuel Levinas's work on the ethical responsibility of the face-to-face relation offers an illuminating context or clearing within which we might better appreciate the work of Simone Weil. Levinas's subjectivity of the hostage, the one who is responsible for the other before being responsible for the self, provides us with a way of re-encountering the categories of gravity and grace invoked in Weil's original account. In this paper I explore the terrain between these thinkers by raising the question of eating as, in part, an ethical act. Weil's conception of grace refers to the state of decreation in which the utter humility of the self moves toward a kind of disintegration and weightlessness. this weightlessness, which Weil contrasts to the gravity of terrestrial weight, might be thought of in terms of the subject's fundamental responsibility for the other, especially in terms of the injunction Thou shalt neither kill nor take the food of thy neighbour. Taking the place of the other, taking the food from the mouth of the other, is the ethical dilemma facing the subject as hostage and an elaboration of this situation may provide us with steps toward a radical questioning of anorexia as - at least in part - an ethical rather than purely medical condition.

Contingencies of humble leadership

Double degree

How servant leadership is perceiver by leaders and followers in a Portuguese organizational context

Servant leadership theory has been the subject of great academic discussion, namely in what concerns reaching a consensus for its definition. As many frameworks have been designed in order to define the servant leader’s characteristics, we based ourselves in van Dierendonck’s review and synthesis on servant leadership (2011) to assess how it is perceived in a Portuguese organizational context. After performing several interviews in a private health care organization, we conclude that the perception of servant leadership is generally positive and that its characteristics seem to be in line with academic literature. However, some issues arose such as a seemingly lack of relevance given to authenticity and humility, the latter being a unique attribute of servant leadership. Also, we found a discrepancy between hierarchical levels’ perception of servant leadership characteristics as well as questioning if an over emphasis on service can diminish the servant leader’s impact on organizational performance.

Fonaments i actuacions de lideratge sistèmic d'un equip de bàsquet professional i futures aplicacions

El treball de recerca “Fonaments i actuacions de lideratge sistèmic d’un equip de bàsquet professional i futures aplicacions” fa l’anàlisi d’una experiència real vinculada al món de l’esport professional. Es pretén donar a conèixer com l’estructuració del coneixement de l’entrenador pot afavorir el bon funcionament de l’equip. L’estructuració ens genera criteri i coherència a l’hora de prendre decisions.Es reconeix a l’entrenador com una persona treballadora, apassionada per la seva feina i en constant creixement individual. Valors com la humilitat, l’entusiasme, el compromís, la generositat i l’autoexigència es converteixen en adjectius fonamentals del nostre entrenador.L’estudi en l’autoconeixement en conceptes com lideratge, nivells neurològics, talent i motivació esdevenen el pal de paller en la construcció de l’equip. Un equip amb identitat pròpia, on el benefici pel bé comú (equip) està per sobre de tot, cooperatiu, compromès, i on la figura de l’entrenador intuïtiu amb coneixement influeix més per convenciment que per autoritat.El treball del dia a dia de l’entrenador i de l´equip es fonamenta en l’organització dels pilars de l’entrenador: flexibilitat, creixement de l’entrenador, equip, marges col·lectiu i individual són els motors del bon funcionament del col·lectiu. En el treball presentat, es destaca la importància de saber diferenciar, en el rendiment d’un equip, dues vessants: una més objectiva (tècnica, tàctica, estratègia i física) i l’altra on el factor humà és determinant. La investigació aprofundeix en aquest segon factor i el reconeix com a preferent. Per acabar es presenten tot un seguit d’actuacions utilitzades al llarg de la investigació amb la finalitat de generar, mantenir i millorar l’equip al mateix temps que es mostren diferents eines per tal d’optimitzar l’eficiència de les actuacions. La investigació pretén ser una experiència útil i enriquidora a l’hora d’estructurar el coneixement per tal de poder ser utilitzat en futures aplicacions.

Unorthodox Humeanism

The thesis is situated in the domain of contemporary metaphysics of science. The question is which ontology fits best with our knowledge of the world. The method chosen is the one of evaluating the consequences of different ontological frameworks against the background of our scientific knowledge of the world. The thesis analyses the two main frameworks in today's metaphysics of science, Humeanism and dispositionalism. It advocates that only an unorthodox version of Humeanism and only an unorthodox version of dispositionalism can be defended, the unorthodox character of these versions consisting in taking the fundamental properties to be relations rather than intrinsic properties. The thesis then sets out in detail what such an unorthodox version of Humeanism amounts to. Chapters 1 and 2 introduce the standard versions of Humeanism and dispositionalism, focussing on the accounts of laws of nature and causation. Chapter 3 compares both these positions and concludes that as far as the orthodox versions are concerned, dispositionalism fares better than Humeanism, since it can avoid Humeanism's commitments to quidditism and humility. However, as is argued in chapter 4, instead of replying to the objections from quidditism and humility by switching to dispositionalism, there is an unorthodox version of Humeanism available that does not run into these problematic consequences and that is supported by science: if one takes the fundamental physical properties to be relations instead of intrinsic properties, the objection from quidditism is avoided, since there is no hidden intrinsic essence of relations. As regards the objection from humility, one can maintain that science is in principle able to provide knowledge of the fundamental relations that there are in the world so that there is no principled ignorance. Consequently, the thesis concludes that Humeanism and dispositionalism are on a par as regards the remaining charge of humility. Unorthodox Humeanism provides a competitive and adequate ontology in the light of contemporary science.

Iowa Workforce Monthly, January 2010, Issue 12

Highlights: * Over 150 participants attended a valuable career development seminar on January 26th titled “Rise Above the Crowd - Getting Hired in Today’s Economy.”..........................pg. 2 * Joanne McKeog sent a letter in December thanking the New Iowan Center for the services they provide..........................pg. 2 * Scott Shaw, an ex-offender, went to the Newton Workforce Center and tested for the Career Readiness Certificate..........................pg. 2 * Iowa’s Unemployment Insurance Tax program is getting a new online filing system, called My Iowa UI..........................pg. 3 * The Davenport Veteran’s Outreach Program Representative presented a $500 donation check to help the Humility of Mary Shelter in helping veterans..........................pg. 3

Differential associations of personal and general just-world beliefs with the Five-Factor and HEXACO models of personality.

Recent literature evidences differential associations of personal and general just-world beliefs with constructs in the interpersonal domain. In line with this research, we examine the respective relationships of each just-world belief with the Five-Factor and the HEXACO models of personality in one representative sample of the working population of Switzerland and one sample of the general US population, respectively. One suppressor effect was observed in both samples: Neuroticism and emotionality was positively associated with general just-world belief, but only after controlling for personal just-world belief. In addition, agreeableness was positively and honesty-humility negatively associated with general just-world belief but unrelated to personal just-world belief. Conscientiousness was consistently unrelated to any of the just-world belief and extraversion and openness to experience revealed unstable coefficients across studies. We discuss these points in light of just-world theory and their implications for future research taking both dimensions into account.

Hjärtats vanor, tankens välvilja och handens gärning : dygd som vårdetiskt grundbegrepp

The main aim of the study is to elucidate the meaning and dimensions of the concept of „virtue‟, and to find the place of virtue in a caritative caring ethics, i.e. a caring ethics based on human love and mercy. The intention is to create a theory model which utilizes the possibilities of virtue in developing the caritative caring ethics as a whole. The caritative caring ethics has a universal potential – it is primarily not a professional ethics, but it may form a frame of reference and basis for formulating ethical codes, and for ethical discussions within different caring contexts. The hermeneutic approach of the study is inspired by Gadamer‟s philosophical hermeneutics combined with the view of hermeneutics as a hypothetical-deductive process. The study is guided by Eriksson‟s model of definition of concepts. The concept of „virtue‟ is studied focusing on its ethical dimensions. These ethical dimensions of virtue are seen as anchored to an inner ethos, whereas ethos stands for the ontological goodness, a basic notion of the Good that permeates the entity of the human being, and forms the base of the culture where he lives and acts. The overarching research questions are: 1. What is virtue? 2. What is „virtue‟ as a basic concept in caring science? 3. What place does virtue have in caritative caring ethics? The answer of the first question is mainly searched for by an ontological determination comprising partly an etymologic and semantic analysis of „virtue‟, and partly a determination of the essence of virtue. The answer to the second and third questions are mainly searched for using a contextual determination, where the purposive context and pragmatic features of virtue are studied in relation to caring ethics. The ontological and contextual determinations are brought together through hermeneutical interpretation, forming a new whole, which constitutes the results of the study. The results of the study are depicted in a theory model, in which the movement of virtue from ethos to deed is moulded as caritative caring ethics. The material of the study consists of dictionaries, texts written by Aristotle and St. Thomas Aquinas, articles, dissertations, and books, as well as parts of a pilot survey answered by 33 nurses. The results of the study show that the essence of virtue is primarily functional, not ethical. The ethical emerges when virtue is contextualized in a human communion. Virtue makes something fulfil its function well; makes the human being good, and gives him morals and morality. The human being needs prudence, love, and humility to acquire and develop the moral virtues. Virtue is a power, related to a value, which considering a caritative caring ethics consists of the caritas motif. Human love is shown through deeds, making the human being do what he is expected to do. Virtue, as an active power of becoming, affirms and clarifies the human being‟s ability to develop in the direction of the Good. Virtue becomes essential and unifying when morality appears in the human mind as auctoritas, an inner, prompting power based on divinity or a transcendental ethos. Together ethos and virtue create opportunities for an inner ethics based on voluntariness and joy in being and doing the true, the good, and the beautiful.

Transition : en betydelsefull fas i den långtidssjuka ungas vård

The aim of this caring science thesis is to deepen the understanding for the long-term ill adolescents care. In particular it aims to reach a better understanding of transition in health care, with a focus on how young people perceive health care. The goal is to build a model, a consistent theoretical framework that makes it possible to listen to the adolescent´s own voice, providing a better understanding of what good care consists in from their point of view. This Master's thesis consists of a literature overview on the concept of transition and a themed interview with young patients regarding transition of health care. The overall issue is 1. What is good care during the transition according to the adolescents themselves? 2. How does transition affect the young people's health and lives? The theoretical perspective of this thesis lies in the caring science tradition that has been developed at the Åbo Akademi University department of caring science with the caritative nursing theory as a basis. The epistemological and ontological assumptions are based on the caritative nursing theory, which in itself is ethical. Understanding of the concept of transition is based on A. Meleis transitions theory. The methodological approach is hermeneutical. The theme interview has been analyzed by using S. Kvales method. The material consists of a thematic interview with 10 long-term ill adolescents, about their views of the care received. This thesis research even in how NOBABs standards appears in the litterature as well as how they are implemented from the point of view of young people. The findings of this thesis shows that good care for the adolescent is a true presence with the young and an understanding of the direction in which the young move toward during the transition of care. Good care for an adolescent consists in being recognized as a person who is seen, known, appreciated and understood. Good care for the young involves recognizing her strength and joy of life including the contrast she experiences between health and suffering. To recognize their personal strength and courage supports the adolescents during the process of transitions of care Good care for the young involves responsibility for the individual person and humility in approaching her, giving attention to her view of life and aspirations. Openness and humility in the approach lays the foundation for a trusting relation during the transition of care. A unified theoretical framework is needed to promote the long-term ill adolescents care during transition of care. When the young and her individual needs is the centerpiece of healthcare creates this the basis for empowering care that supports the young in her quest for health. This master thesis adds a given model to the long-term ill adolescents` healthcare.