Integration & Acculturation: Different Identities in the Multicultural Roman Empire In this piece, Dr Felix K Maier, Professor for Ancient History at the University of Zurich, analyzes intercultural dynamics in the Roman Empire. He explores how the acculturation to Roman culture by the inhabitants of the provinces often desired and promoted by the hegemonic power, was paradoxically ambivalent because it undermined the important dichotomy between ‘victors’ and ‘vanquished’ with which the hegemonic position was legitimized. Whilst exploring this topic, Dr Maier also provides a short case study of Hadrian and Roman subjects and the differences between his rule and previous emperors of the Roman Empire.Maier, Felix. (2022). Integration & Acculturation: Different identities in the multicultural Roman Empire. Open Access Government. 36. 222-224. 10.56367/OAG-036-10343.
This does not mean, however, that humility is characterised by such common misperceptions as timidity, weakness, or incapability. In contrast, a properly understood humility requires a sense of security and enduring personal worth and, therefore, provides a foundation that has important psychological implications: for a proper recognition of strengths and limitations, for an ability to respond without preconceived biases to others ideas and advice (even if contrary to ones own views), for a freedom from relying on social comparison processes motivated by a concern for social status all of these implications require a strong, secure sense of self. It is, in the words of one eminent psychologist, a quiet virtue that lurks in the background. It does not grab headlines nor does it require centre stage. 2/3
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IH is humility as it applies specifically to the realm of ideas and beliefs and is far more than just a tolerance for disagreement. Philosophers have identified it as an intellectual virtue habits characteristic of being a good thinker and learner along with such other habits as intellectual courage and honesty, open-mindedness and curiosity. Like humility in general, IH should be thought of as motivational drive at the heart of which is a deep, overriding, intrinsic concern for accurate knowledge knowledge for its own sake, as an end in itself, and not as a means to some other end. For the intellectually humble person, this is the primary motivation to which all other motivations pale in comparison.
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In terms of social discourse, it is a motivation to understand and not a motivation to persuade. Through such an overriding concern for knowledge, three primary components of intellectual humility can be identified: (a) a willingness to hold beliefs tentatively to the extent that one is willing to revise ones perspective given a convincing reason to do so; (b) a willingness to undertake a critical scrutiny of ones perspective, including a balanced consideration of evidence that both supports and refutes ones perspective; and (c) a willingness to acknowledge that equally sincere, capable, and knowledgeable individuals may reasonably hold differing views.
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The intellectually humble person will remain curious, open-minded, and cognitively flexible because that individual acknowledges and accepts the limits of his or her knowledge and perspective of the world. Just as with humility in general, acceptance of limits can foster an attitude by which one is willing to seek new knowledge and accept feedback, including critical feedback, from others. The intellectually humble person is able to maintain his or her perspective, but is always open to revising it, while simultaneously respecting and valuing others views, even when such views are opposed to his or her own views.
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