Humility, in this paper, is described as the central concept in understanding Montaigne's philosophy. It is the common ground that relates all the themes and concerns in his thought. When speaking about theology, epistemology and politics, he just wants to revive the spirit of humility in these areas. This paper shows Montaigne not as a skeptic but as a humble philosopher and humility as the key to his philosophy in four areas of knowledge, virtue, theology and politics. His humility led to a reasonable skepticism in knowledge and a natural and spontaneous virtue in ethics and battling humanism of his age in theology and resisting against both dictatorship and revolution in politics. Finally, Montaigne is recognized as a philosopher who wants to dwell humanity in its right position and brings the importance of body, nature and emotions to attention. He reminds us again and again that we as humans are natural, bodily and emotional beings and our virtue and happiness is dependent on accepting these human conditions.

Humility is a valuable moral virtue, the accurate understanding of which requires that its cognitive and emotional components - in addition to its behavioral manifestations - be correctly identified and taken into consideration. This makes it possible to recognize and distinguish true humility from aIn aim to recognize real humility from artificial humility, we must to identify its cognitive and emotional components - in addition to its behavioral manifestations. This research seeksing to explain the cognitive and emotional components of humility in the Holy Quran and hadiths. To reach this aim, in addition to the analytical research of the concept of humility in the Qur'an and hadiths,and also synonyms and antonyms concepts with humility have been examined. According to the Results, four cognitive components of humility (realistic self-awareness, belief in existential poverty, Equality between self and others, Paying attention to the merits and privileges of others, and seven emotional components (love of God, love for others, Not having much love for the world, lack of feeling of wonder and self-praise, Lack of desire for self-praise, respectful attitude towards all human beings, reluctance to be special) was achieved. Also, monotheistic vision and divine love were identified as basic and supporting components for other components. rtificial or pseudo-humility. Therefore, this research seeks to explain the cognitive and emotional components of humility based on the verses of the Holy Quran and hadiths. In order to achieve this goal, in addition to the analysis of the humility concept using the verses of the Holy Quran and the traditions of Ahl al-Bayt (as) (and by using the sources of Islamic ethics), the synonyms of humility and its opposite concepts have also been examined. The findings showed that humility includes: four cognitive elements: true knowledge of the self, belief in existential insufficiency (monotheistic worldview), considering others as equals and brothers, and paying attention to the merits and strengths of others; seven emotional elements: the love for God, love for others, not great interest in the worldly matters, not being surprised and not doing self-flattery reluctance to be praised, respectful attitude towards all people regardless of their material position, reluctance to be special and superior). Among the components, two components of monotheistic vision and divine love were identified as basic and supporting components for other components. The research findings provide accurate indicators for self-evaluation and dealing with self-deception. In addition, it provides useful clues for designing a comprehensive plan of moral education and nurturing all human areas.

The semantics of ethics, as a branch of moral philosophy, examines the meaning of concepts such as humility. Peripatetic philosophers, following Aristotle’s doctrine of the mean, regard virtue as a balance between extremes. From their perspective, humility lies between the two vices of excess and deficiency in modesty—namely, humiliation and arrogance. Some Peripatetics interpret humility as an individual trait, while others explain it in relation to social status. Each approach is further divided into three views: humility as an inner disposition, as an external behavior, or as a combination of both. Within this framework, both humiliation and arrogance are considered moral vices. In contrast, Islamic ethics allows for certain exceptions: humiliation before God and arrogance toward the arrogant or hostile enemies are considered praiseworthy. Accordingly, humility must be defined in a way that encompasses these dimensions. The most comprehensive definition of humility is modesty before the Absolute Superior, whose true instance is humility before God. God’s superiority is complete and real by virtue of His role as the giver of existence. Other forms of humility derive their value from, and achieve their highest perfection through, this fundamental humility before God.

The poets who are mystics and mystical poets, as it is understood from their remaining works, don’t limit themselves to the constraints of pure poetry and if they recited a verse or created a rhymed work, it was more about instruction, illumination, and explanation of immaterial problems to the audience.Although Attar, in every part of his work, doesn’t consider himself a poet and doesn’t want to be called by this title, on the basis of what he has learned from mysticism, is on the apogee of mystical humility. We have tried, in this essay, to look at his poetic glories as a poet through his verses, and by evaluating it, we want to show that Attar, on his apogee of mystical humility, has appeared to be as a unique character in the field of poetic self-glorification.

The common and ultimate goal of Abrahamic Religions is the flourishing of moral virtues, among the most important of these virtues is reducing selfishness and arrogance, and deepening and promoting humility before creatures and their Creator. One of the characteristics of Christians according to the Holy Quran is their humility. From the point of view of Christians, the character of humility in the human heart is the cause and result of deep and lasting peace of mind, love of God and people, compassion and kindness towards everyone, while pride is one of the seven major sins and plays a unique role in the causal chain of sins. A study of humility in the New Testament in this paper shows that there is a deep dialectical relationship between the Christian belief foundations in the fields of theology, ontology, Christology and anthropology with behavioural patterns of Christian ethics. With descriptive and analytical methods, this article deals with the extent and range of examples and foundations of humility in the three: cognitive, emotional and behavioural dimensions in the New Testament and reviews the model of humility in the chain of Christian ethics.

Background Humility Leadership is a most used leadership style of managers and leaders of successful firms and organizations in today’ s world, which is based on virtue-centered morality philosophy. The current study aims to investigate the relationship between moral intelligence and Humility Leadership components among managers of Bank Sepah branches in Hamedan, Iran. Method The present study was descriptive survey. The statistical population consisted of 92 managers and deputies of Bank Sepah branches in Hamedan province, Iran. The sample size was 76 people based on Morgan table using simple random sampling method. For collecting data, four questionnaires were used. Their validity was tested by convergent validity, while their reliability was confirmed by calculating Cronbach’ s alpha. and the proposed model was analyzed using structural equations modeling. Results The results showed that all relationships were significant. Modeling of structural equations indicated that moral intelligence predicted 83% of Humility Leadership. Moreover, the effects of moral intelligence on the Humility Leadership components are as follows: it predicted 68 of self-awareness, 48% of mentorship, 25% of mastership, and 26% of educability. Conclusion humble leaders with high ethical intelligence, understand their strengths, weaknesses, and limitations, and recognize how dependent they are on forces outside of themselves. Such individuals appreciate that they do not have all the answers and, as a result, actively seek out the contributions of others as a means of overcoming their individual limitations. Based on the results of this study, managers should lay the ground for the improvement of effectiveness, social power and employee’ s participation in organizational processes by improving their abilities to forgive their and others’ mistakes, admitting mistakes and failures, considering others important, and behaving according to moral values.