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Journal articles on the topic 'Modestry'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

McMullin, Irene. "A MODEST PROPOSAL: ACCOUNTING FOR THE VIRTUOUSNESS OF MODESTY." Philosophical Quarterly 60, no. 241 (2010): 783–807. http://dx.doi.org/10.1111/j.1467-9213.2010.655.x.

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2

Bullock, Katherine. "Modest Fashion." American Journal of Islam and Society 32, no. 3 (2015): 121–23. http://dx.doi.org/10.35632/ajis.v32i3.996.

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Finally it seems the academic study of hijab has come of age. The contributorsto this collection neither treat it as an object of curiosity or derision, nor wonderat Muslimahs’ “false consciousness”; rather, they treat this “piece of cloth” andthe accompanying dress code as a “normal” object of academic enquiry. Forexample, they expand the investigation to include attire for modest Jewish andChristian women, as well as for secular women who dress in similar ways albeitfor different reasons. The title captures this broad focus by using modest, ratherthan limiting the focus to the hijab. While s

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3

Barron, Lee. "Dina Torkia’s Modestly: Beauty work, autobiographical habitus and the modest fashion influencer." Critical Studies in Fashion & Beauty 11, no. 2 (2020): 175–94. http://dx.doi.org/10.1386/csfb_00015_1.

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The article examines the Islamic fashion vlogger Dina Torkia’s book Modestly in terms of the ways in which it combines beauty and fashion advice and tutorials relating to modest fashion, hijab styling and cosmetics application. Through a critical discourse analysis of the book’s narrative and its many beauty- and fashion-based images, the article stresses how, having gained renown as a social media-based influencer and vlogger, Torkia’s book represents a remediated approach to communication practices of beauty and style advice. Hence, in a printed book form, Modestly consistently combines inst

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4

Sobh, Rana, Russell William Belk, and Justin Gressel. "Modest seductiveness: Reconciling modesty and vanity by reverse assimilation and double resistance." Journal of Consumer Behaviour 11, no. 5 (2012): 357–67. http://dx.doi.org/10.1002/cb.1379.

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5

Shafaghi, Maryam. "Politeness as a Linguistic Device in Response to the Speech Act of Modesty." Prepodavatel XXI vek, no. 3, 2020 (2020): 378–90. http://dx.doi.org/10.31862/2073-9613-2020-3-378-390.

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The context in which the speech act of modesty takes place has a considerable impact on the formation of meaning as well as the determination of the illocutionary force behind the modesty act. This context might include different speech acts, such as admiration, approval, and praise. Modesty can be either positive or negative. In positive modesty, i.e. sincere modesty, the speaker expresses his true feeling of respect and politeness. Thus, he or she conforms to accepted norms of expressing modesty in a society. In negative modesty, i.e. insincere modesty, the speaker deviates from those norms.

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6

Sadatmoosavi, Zohreh, Wan Zailan Kamaruddin Wan Ali, and Mohammad Ali Shokouhi. "The Conceptions of Modesty and Modest Dress in the Scriptures of Abrahamic Religions." Jurnal Akidah & Pemikiran Islam 18, no. 2 (2016): 229–70. http://dx.doi.org/10.22452/afkar.vol18no2.6.

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7

Lewis, Reina. "Uncovering Modesty: Dejabis and Dewigies Expanding the Parameters of the Modest Fashion Blogosphere." Fashion Theory 19, no. 2 (2015): 243–69. http://dx.doi.org/10.2752/175174115x14168357992472.

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8

Hwang, Chanmi, and Tae Ho Kim. "Religiosity and modesty: how veiled Muslim women in the United States define modest activewear." International Journal of Fashion Design, Technology and Education 13, no. 2 (2020): 131–39. http://dx.doi.org/10.1080/17543266.2020.1753246.

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9

Shaheen, Manal, and Chanmi Hwang. "Hijab and modesty: Muslim religious identity expression among Egyptian women in the United States." Clothing Cultures 6, no. 2 (2019): 163–77. http://dx.doi.org/10.1386/cc_00010_1.

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This study explored the symbolic meaning of modest dress, generally referred to as hijab, to Egyptian Muslim women living in the United States. In the diaspora, women need to integrate the requirements for religious modesty when shopping for western apparel that is not designed to align with their values of modesty. Face-to-face, in-depth interviews with photo-elicitation were conducted with ten veiled Muslim women to explore the symbolic meaning of hijab and their views on modest clothing as it relates to religiosity. Three themes surfaced as the participants discussed their experiences: (1)

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10

Shodieva, Maftunabonu. "GENDER CHARACTERISTICS OF THE MODESTY MAXIM IN ENGLISH AND UZBEK LANGUAGES AND THEIR SOCIOLINGUISTIC ANALYSIS." MEDICINE, PEDAGOGY AND TECHNOLOGY: THEORY AND PRACTICE 2, no. 12 (2024): 276–80. https://doi.org/10.5281/zenodo.14549543.

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This article explores the gender characteristics of the modesty maxim in English and Uzbek languages, illuminating the sociolinguistic implications that arise from cultural differences. The modesty maxim, a component of politeness theory, reflects how speakers present themselves and manage social interactions. By contrasting the linguistic features and cultural contexts of both languages, the paper aims to provide insights into the interplay between language and gender, contributing to a better understanding of cross-cultural communication.

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11

Bates, Jane. "Modesty." Nursing Standard 21, no. 48 (2007): 25. http://dx.doi.org/10.7748/ns.21.48.25.s30.

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12

Kabel, Allison M. "Modest Swimwear, Religiosity and Aging: Apparel and Physical Activity for Women Throughout the Life Course." Anthropology & Aging 43, no. 1 (2022): 35–48. http://dx.doi.org/10.5195/aa.2022.359.

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Swim-related activity is one of the most recommended forms of physical activity for older adults, increasing the importance of access to swimming and water sports throughout the life course. This study examined eight online forums addressing topics related to religious-based modesty and moral judgements about different types of swimwear, such as the bikini or the burqini. Online discussion forums dedicated to modest dress for women with religious or faith-based modesty preferences are often called “modesty blogs.” These blogs have grown in popularity and influence on social media, and one of t

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13

Anthony, Cara. "Modesty in the Service of Justice: Retrieving Tradition and Reversing the Gaze." Horizons 36, no. 2 (2009): 265–84. http://dx.doi.org/10.1017/s0360966900006381.

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ABSTRACTIn recent years, concern for “modesty” has become more prominent in American religious circles. Recent advocates of modest clothing for women voice important concerns, but also perpetuate problematic attitudes toward women, especially poor women and women of color. Thomas Aquinas' description of modesty corrects this error, because it includes modesty of the mind. Contemporary developments in moral theology then enable us to relate both mental and physical modesty to the cardinal virtue of justice, where modesty decenters the self and makes room for other people to flourish. Findings f

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14

McMullin, Irene. "A Response to Mark D. White’s “A Modest Comment on McMullin: A Kantian Account of Modesty”." Journal of Philosophical Research 40 (2015): 7–11. http://dx.doi.org/10.5840/jpr2015102630.

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15

Sysoev, Ilya. "John Horton Conway." Izvestiya VUZ. Applied Nonlinear Dynamics 30, no. 2 (2022): 129–31. http://dx.doi.org/10.18500/0869-6632-2022-30-2-129-131.

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16

Woodcock, Scott. "The Social Dimensions of Modesty." Canadian Journal of Philosophy 38, no. 1 (2008): 1–29. http://dx.doi.org/10.1353/cjp.0.0009.

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Modesty is a surprisingly complicated character trait. Most of us feel that we intuitively understand what modesty is, and we feel confident that we can recognize modesty when it is exhibited in others. However, it is difficult to provide a detailed account of modesty without discovering that it is not nearly as simple as one initially presumes it to be. For example, in her recent book Uneasy Virtue, Julia Driver proposes a definition of modesty that seems uncomplicated until further reflection reveals it to be more intricate and contentious than it appears. Driver claims that modesty is the v

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17

Al-Qasimi, Noor. "Immodest Modesty." Journal of Middle East Women's Studies 6, no. 1 (2010): 46–74. http://dx.doi.org/10.2979/mew.2010.6.1.46.

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18

Mirza, Romana. "Contemporizing Modesty." Fashion Studies 1, no. 2 (2019): 1–17. http://dx.doi.org/10.38055/fs010204.

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Contemporary Muslim Fashions, September 22, 2018 – January 6, 2019 was organized by the Fine Arts Museums of San Francisco, shown in the de Young Museum and curated by Jill D’Alessandro and Laura Camerlengo, both curators at the museum, and consulting curator Reina Lewis, a scholar at the London College of Fashion, University of the Arts London. The aim was to represent contemporary Muslim fashions. To this end, they assembled and exhibited a collection of garments from the most popular fashion designers of the day, chosen from a series of shows at modest fashion weeks around the world. Supple

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19

Hartman, Laura M. "Environmental Modesty." Journal of Religious Ethics 43, no. 3 (2015): 475–92. http://dx.doi.org/10.1111/jore.12106.

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20

McCauley, Robert N. "EXPLANATORY MODESTY." Zygon® 49, no. 3 (2014): 728–40. http://dx.doi.org/10.1111/zygo.12116.

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21

Kosmulski, Marek. "Modesty-index." Journal of Informetrics 6, no. 3 (2012): 368–69. http://dx.doi.org/10.1016/j.joi.2012.02.004.

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22

Johns, Adrian. "False modesty." Metascience 23, no. 1 (2013): 159–64. http://dx.doi.org/10.1007/s11016-013-9846-7.

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23

Black, Paul. "Modesty Please." Studies in Science Education 31, no. 1 (1998): 97–101. http://dx.doi.org/10.1080/03057269808560115.

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24

McCullagh, Mark. "Interpretative Modesty." Journal of Philosophy 120, no. 1 (2023): 42–59. http://dx.doi.org/10.5840/jphil202312012.

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Philosophers have wanted to work with conceptions of word-competence, or concept-possession, on which being a competent practitioner with a word amounts to being a competent judge of its uses by others. I argue that our implicit conception of competence with a word does not have this presupposition built into it. One implication of this is what I call "modesty" in interpretation: we allow for others, uses of words that we would not allow for ourselves. I develop this point by looking at Saul Kripke's discussion of some famous examples given by Benson Mates, concerning beliefs about beliefs. I

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25

Aswad, Barbara. "Veil: Modesty, Privacy and Resistance:Veil: Modesty, Privacy and Resistance." American Anthropologist 103, no. 1 (2001): 247–48. http://dx.doi.org/10.1525/aa.2001.103.1.247.

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26

Aristiawan, Danul. "COURAGE AND MODESTYAS THE ATTRIBUTES OF MORAL VALUE IN THE NOVEL OF THE OLD MAN AND THE SEA." Journal of Languages and Language Teaching 8, no. 2 (2020): 139. http://dx.doi.org/10.33394/jollt.v8i2.2279.

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The aim of the research was to analyze the courage and modesty as the attributes of moral value in The Old Man And The Sea. This research was descriptive qualitative research. The data were words, phrases, sentences or fragments from the first until the last chapters. The result of this research were: (1)Santiago’s being determined, being hard-working and perseverance, and optimistic of what he did (2)The attribute of being modest or modesty was displayed in various characteristics of Santiago. Some characteristics of Santiago were being unselfish, care, respect, loving, feeling lonely, sympat

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27

IANOȘ, IOAN. "In Memoriam Profesorul Cristian TĂLÂNGĂ – un exemplu de modestie și profesionalism/ Professor Cristian Tălângă – an Example of Modesty and Professionalism." Analele Universitatii Bucuresti: Geografie/Annals of the University of Bucharest – Geography Series 1, no. 1 (2022): 156–63. http://dx.doi.org/10.5719/aub-g/71.1/9.

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28

Wijaya, Nathasia Austin, and Erdhi Widyarto. "Learn Modesty from Javanese Game." SISFORMA 2, no. 2 (2017): 60. http://dx.doi.org/10.24167/sisforma.v2i2.843.

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Todays society, especially for the youth, they have been missed the essence of modesty. The lost of modesty conduce to the lost of modest lifestyle and it is replaced by glamorous lifestyle. It will lead to the careless personality among humans and nature, or even the loss of humanity.The situation can not be ignored and has to be addressed immediately. Therefore, beside the common education, government also implemented character education system in school. Parents have to directing and instantiate their children about modesty and other values. Directing the children can be done with introduce

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29

Filoni, Rosaria. "Modesty versus Shame." Clinical Journal of the International Institute for Bioenergetic Analysis 29, no. 1 (2019): 11–22. http://dx.doi.org/10.30820/0743-4804-2019-29-11.

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The author addresses the subject of modesty, firstly by referring to an article by Alexander Lowen (IIBA Newsletter, 1994), and then an article by Umberto Galimberti, a philosopher and Jungian analyst. Lowen speaks of modesty as «natural pride”, as the expression of the degree of self-perception and self-esteem of the person. It denotes the individual’s ability to contain their feelings and therefore indicates their ability to hold a strong sexual charge. For Galimberti, the human being – who has both a body and individuality – «modesty” expresses the contrasting dialectic between the ego and

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30

Jamison, Frederick W. "Protecting Moth Modesty." Science News 154, no. 19 (1998): 291. http://dx.doi.org/10.2307/4010932.

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31

Sanchez, Melissa E. "“Modesty or Comelines”." Renascence 65, no. 1 (2012): 5–24. http://dx.doi.org/10.5840/renascence201265126.

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32

Young, Colin. "Ignorance or modesty." Visual Sociology 4, no. 2 (1989): 4–9. http://dx.doi.org/10.1080/14725868908583632.

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33

Wilson, Alan T. "Modesty as Kindness." Ratio 29, no. 1 (2014): 73–88. http://dx.doi.org/10.1111/rati.12045.

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34

FINUS, MICHAEL, and STEFAN MAUS. "Modesty May Pay!" Journal of Public Economic Theory 10, no. 5 (2008): 801–26. http://dx.doi.org/10.1111/j.1467-9779.2008.00387.x.

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35

Allhoff, Fritz. "What Is Modesty?" International Journal of Applied Philosophy 23, no. 2 (2009): 165–87. http://dx.doi.org/10.5840/ijap200923214.

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36

Spencer-Oatey, Helen, and Patrick Ng. "Reconsidering Chinese modesty." Journal of Asian Pacific Communication 11, no. 2 (2001): 181–201. http://dx.doi.org/10.1075/japc.11.2.05spe.

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Compliments are usually intended to have a positive effect on interpersonal relations, yet for the outcome actually to be positive, both the compliment and the compliment response need to be handled appropriately. This paper focuses on different types of compliment responses, and explores Chinese people’s evaluative judgements of these different types. Gao and Ting-Toomey (1998) argue that modesty is an important component of Chinese politeness, and that to blatantly accept a compliment is considered impolite. Several studies (e.g. Chen 1993, Yuan 1996 and Loh 1993) have indeed found that comp

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37

Shulman, Rebecca M. "Acquiring clinical modesty." International Journal of Psychiatry in Medicine 53, no. 1-2 (2017): 92–97. http://dx.doi.org/10.1177/0091217417745308.

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38

BRENNAN, JASON. "Modesty without Illusion." Philosophy and Phenomenological Research 75, no. 1 (2007): 111–28. http://dx.doi.org/10.1111/j.1933-1592.2007.00062.x.

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39

Driver, Julia. "Modesty and Ignorance." Ethics 109, no. 4 (1999): 827–34. http://dx.doi.org/10.1086/233947.

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40

Neander, Karen. "Dretske's innate modesty." Australasian Journal of Philosophy 74, no. 2 (1996): 258–74. http://dx.doi.org/10.1080/00048409612347241.

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41

Morgan, Elizabeth. "Mary and Modesty." Christianity & Literature 54, no. 2 (2005): 209–33. http://dx.doi.org/10.1177/014833310505400206.

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42

Zilio-Grandi, Ida. "Modestia, pudicizia e riserbo: la virtù islamica detta ḥayā". Philologia hispalensis 2, № 31 (2017): 169–83. http://dx.doi.org/10.12795/ph.2017.i31.18.

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43

Kwiatkowska, Maria Magdalena, and Radosław Rogoza. "A modest proposal to link shyness and modesty: Investigating the relation within the framework of Big Five personality traits." Personality and Individual Differences 149 (October 2019): 8–13. http://dx.doi.org/10.1016/j.paid.2019.05.026.

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44

Marino, Patricia. "Toward a Modest Correspondence Theory of Truth: Predicates and Properties." Dialogue 47, no. 1 (2008): 81–102. http://dx.doi.org/10.1017/s0012217300002390.

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ABSTRACTCorrespondence theories are frequently charged with being either implausible—metaphysically troubling and overly general—or trivial—collapsing into deflationism's “‘P’ is true iff P.” Philip Kitcher argues for a “modest” correspondence theory, on which reference relations are causal relations, but there is no general theory of denotation. In this article, I start by showing that, understood this way, “modest” theories are open to charges of triviality. I then offer a refinement of modesty, and take the first steps toward articulating a modest correspondence theory, giving a particular

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45

Green, Mitchell. "Extreme Intentionalism Modestly Modified." British Journal of Aesthetics 59, no. 2 (2019): 197–201. http://dx.doi.org/10.1093/aesthj/ayy053.

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46

STORCK, WILLIAM J. "CHEMICAL EARNINGS FALL MODESTLY." Chemical & Engineering News Archive 80, no. 20 (2002): 22–24. http://dx.doi.org/10.1021/cen-v080n020.p022.

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47

GARDNER, JONATHAN. "Obesity Drugs Modestly Effective." Ob.Gyn. News 42, no. 24 (2007): 2. http://dx.doi.org/10.1016/s0029-7437(07)71010-8.

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48

Magirr, Dominic, and Carl‐Fredrik Burman. "Modestly weighted logrank tests." Statistics in Medicine 38, no. 20 (2019): 3782–90. http://dx.doi.org/10.1002/sim.8186.

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49

Islam, Inaash. "When Modesty Meets Aesthetic Labor: Islamic Modesty as Antithetical to Muslimah Social Media Influencers' Aesthetic Labor." Feminist Formations 35, no. 2 (2023): 174–97. http://dx.doi.org/10.1353/ff.2023.a907926.

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Abstract: What is the relationship between Islamic principles of modesty and practices of aesthetic labor in the industries of influencer marketing and fashion? I respond to this question by examining the aesthetic labor of self-proclaimed modest Muslim female social media influencers to show how Islamic modesty—as it is understood via patriarchal interpretations of Islamic texts, and by cultural authorities in secular circles of fashion, is deemed inherently antithetical to Muslim female aesthetic labor in the fashion and influencer marketing industries. My findings show that Muslimah influen

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50

Smith, Jessi L., and Meghan Huntoon. "Women’s Bragging Rights." Psychology of Women Quarterly 38, no. 4 (2013): 447–59. http://dx.doi.org/10.1177/0361684313515840.

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Within American gender norms is the expectation that women should be modest. We argue that violating this “modesty norm” by boasting about one’s accomplishments causes women to experience uncomfortable situational arousal that leads to lower motivation for and performance on a self-promotion task. We hypothesized that such negative effects could be offset when an external source for their situational arousal was made available. To test hypotheses, 78 women students from a U.S. Northwestern university wrote a scholarship application essay to promote the merits of either the self (modesty norm v

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