Annunciation Cong Gen Chapter 202

MODERN INTEREST
and NEW DEFINITIONS
of HUMILITY

PSYCHOLOGISTS cited in a recent (October, 2019) article in the New York Times praised the virtue of humility offering the following brief definition:

“HUMILITY is a trait characterized by

1. an ability to accurately acknowledge one’s limitations and abilities and

2. an interpersonal stance that is other-oriented rather than self-focused.”

PROFESSIONAL PSYCHOLOGICAL MODELS
of HUMAN PERSONALITY

FIVE FACTOR MODEL

SINCE the early 2000^sthe most widely-used classification of human personality, the “Five-Factor Model,” introduced in the nineteen-sixties, has been augmented with a sixth factor, “Humility-Honesty”

THE FIVE-FACTOR MODEL of PERSONALITY
(Cattell, Goldberg et.al.1960^,s esp. 1980^sto present)
Neuroticism; Extraversion; Openness; Agreeableness; Conscientiousness

SIX FACTOR MODEL

THE SIX-FACTOR MODEL of PERSONALITY
(Ashton & Lee, 2001; esp. mid-2000^s to present)
Honesty-humility, Emotionality, Extraversion, Agreeableness,
Conscientiousness and Openness to experience

HONESTY-HUMILITY: Persons with very high scores on the Honesty-Humility scale[:]

avoid manipulating others for personal gain,

feel little temptation to break rules,

are uninterested in lavish wealth and luxuries,

and feel no special entitlement to elevated social status.

Conversely, persons with very low scores on this scale will flatter others to get what they want, are inclined to break rules for personal profit, are motivated by material gain, and feel a strong sense of self-importance.

FOUR “facets” (subcategories) of the Honesty-Humility factor:

The SINCERITY scale assesses a tendency to be genuine in interpersonal relations. Low scorers will flatter others or pretend to like them in order to obtain favors, whereas high scorers are unwilling to manipulate others.

The FAIRNESS scale assesses a tendency to avoid fraud and corruption. Low scorers are willing to gain by cheating or stealing, whereas high scorers are unwilling to take advantage of other individuals or of society at large.

The GREED AVOIDANCE scale assesses a tendency to be uninterested in possessing lavish wealth, luxury goods, and signs of high social status. Low scorers want to enjoy and to display wealth and privilege, whereas high scorers are not especially motivated by monetary or social-status considerations.

The MODESTY scale assesses a tendency to be modest and unassuming. Low scorers consider themselves as superior and as entitled to privileges that others do not have, whereas high scorers view themselves as ordinary people without any claim to special treatment.

https://hexaco.org/scaledescriptions

POSITIVE PSYCHOLOGY

POSITIVE PSYCHOLOGY
(Peterson and Seligman, 2003 to present)

Not primarily concerned with pathology, but rather human flourishing

EMPHASIZES six “core virtues” (based on classical and theological virtues), and 24 “character strengths” (four subcategories within each core virtue)

INSIGHTS include the observation that negative experiences are more easily remembered (and dwelt upon) than positive ones. Thus it is easier to honestly recite the confiteor with conviction each night at Compline that it would be to deliberately recall three positive experiences, three “things that went well”. that day.

IN the literature of “positive psychology” humility is inserted into the Aristotelian framework as a mean between the vices of narcissism (excess) and low self-esteem (deficiency).

HUMILITY AS AN (ARISTOTELIAN) VIRTUE
(mean / midpoint)
With regard to feelings of Self-Worth:

[vice of]

EXCESS

[virtuous]

MEAN

[vice of]
DEFICIENCY

*Narcissism*	*Humility*	Low Self-Esteem
	▲

NOTE that in this model both false extremes (vices) render true communion, mutual self-giving, difficult or impossible. In both narcissism and self-loathing the soul shrinks into itself. If the soul becomes either of these (rather than habitually indulging in them) then this is hell, as C.S.Lewis depicts it in The Great Divorce.

IN her chapter on humility in the Handbook of Positive Psychology (Oxford, 2000) June Tangney lists the following key elements:

· an accurate assessment of one’s abilities and achievements (not low self-esteem, self-deprecation)

· an ability to acknowledge one’s mistakes, imperfections, gaps in knowledge, and limitations (often vis-a`-vis a “higher power”)

· openness to new ideas, contradictory information, and advice

· keeping one’s abilities and accomplishments— one’s place in the world—in perspective (e.g., seeing oneself as just one person in the larger scheme of things)

· a relatively low self-focus, a “forgetting of the self,” while recognizing that one is but part of the larger universe

· an appreciation of the value of all things, as well as the many different ways that people and things can contribute to our world

CRITICISMS of positive psychology include:

1. an excessive emphasis on positive states, while failing to adequately consider negative experiences

2. Difficulty of application when severe psychology is present: e.g. severe clinical depression

LASSUS

DOM DYSMAS de LASSUS, O.Cart.
on HUMILITY

Dom Dysmas De Lassus suggests the following interpretation of humility as a midpoint or mean that maintains a balance between two essential theological truths:

Humility is, as it were, suspended between [:]	L'humilité se trouve comme suspendue entre
[1] our dignity as children of God [2] and the nothingness from which we were drawn.	notre dignité de fils de Dieu et le néant dont nous avons été tirés.
We are not in a vacuum, because the unsurpassable humility of Christ has forever joined	Nous ne sommes pas dans le vide, car l'humilité indépassable du Christ a joint pour toujours
[1] the infinity of God [2] and the limits of the creature	l'infini de Dieu et les limites de la créature
and it is in Him that we find the balance that allows us to forget neither [:]	et c'est en lui que nous trouvons l'équilibre qui nous permet de n'oublier ni
[2] our origin, since we are “raised from the dust”, (Gen 2.7; 3.19) [1] nor our end which the Fathers of the Church like to call “divinization” (Ps 82.6; Jn 10.34; ).	notre origine, puisque nous sommes « tirés de la poussière », ni notre fin que les Pères de l'Église aiment à appeler la « divinisation ».

All the Christian virtues are suspended between two abysses”[:]

Toutes les vertus chrétiennes sont suspendues entre deux abîmes,

[a] our existence as creatures brought forth from nothingness; [i.e humility; utter receptivity]

[b] and the infinity of God who draws us to Himself. [i.e. theosis/divinization]

notre être de créatures tirées du néant

et l'infini de Dieu qui nous attire à lui.

Risques et Dérives de la Vie Religieuse, (Risks and Aberrations of Religious Life), ch.7.

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