Abstract:We present hierarchical occlusion maps (HOM) for visibility culling on complex models with high depth complexity. The culling algorithm uses an object space bounding volume hierarchy and a hierarchy of image space occlusion maps. Occlusion maps represent the aggregate of projections of the occluders onto the image plane. For each frame, the algorithm selects a small set of objects from the model as occluders and renders them to form an initial occlusion map, from which a hierarchy of occlusion maps is built. The occlusion maps are used to cull away a portion of the model not visible from the current viewpoint. The algorithm is applicable to all models and makes no assumptions about the size, shape, or type of occluders. It supports approximate culling in which small holes in or among occluders can be ignored. The algorithm has been implemented on current graphics systems and has been applied to large models composed of hundreds of thousands of polygons. In practice, it achieves significant speedup in interactive walkthroughs of models with high depth complexity.

Intellectual humility (IH) involves an accurate view of one's intellectual strengths and weaknesses as well as the ability to negotiate different ideas in an interpersonally respectful manner. The current study examined how IH and perceptions of IH affect responses to a religious conflict. Participants (N = 200) were undergraduate students who filled out online questionnaires about their experience of a religious conflict. Participants rated (a) their own IH toward the offender's religious beliefs and values, (b) their perception of the offender's IH toward the participants’ religious beliefs and values, and (c) their own general humility. Next, they reported their forgiveness of the offender following a religious conflict. Both victim IH and perceived IH of the offender were positively associated with forgiveness, even when controlling for general humility. We conclude by discussing limitations and areas for future research.

When Tervalon and Murray-Garcia (1998), both renowned physicians, educators and activists (e.g., melanietervalon.com), first introduced the term, cultural humility, into the literature approximately 25 years ago (Tervalon & Murray-Garcia, 1998), they may well not have realised how impactful and far reaching their new concept would become. What was then new has now become a vital and integral part of a general ethic and culture of care (Foronda, 2020;Hook et al., 2017), increasingly recognised by, and practice affecting, across a host of varied professions and disciplines, including medicine, nursing, the allied health professions, business/management and religion/spirituality (Davis et al., 2020). That effect has been equally and powerfully felt in the areas of psychotherapy and clinical supervision as well.Cultural humility has emerged as part of the broader study of humility, which has seemingly exploded across this past decade (e.g., Worthington & Allison, 2018). Although a host of possible forms of humility have been proposed, three have been most consistently identified and researched: relational, intellectual, and cultural.

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