 How do emotions affect our ability to be intellectually humble? Because emotions play an important role in cognition in general, we have good reason to expect they'll play an important role in intellectual humility. Emotions help focus attention. They interrupt other behavioral and cognitive inputs. Emotions organize people toward goals, needs, and concern, and motivate people toward addressing those specific actions. Emotions can help guide decision-making. Emotions can also inhibit intellectual humility, overwhelming thought, and causing us to return to intranspositions. For example, there is evidence that people bias or distort their perceptions and concepts and judgments to protect themselves from negative emotional states. Literature on terror management theory provides another interesting avenue of research regarding the way emotion biases cognition. Terror management theory holds that anxiety about one's death is managed, at least in part, by validating one's current cultural worldview, leaving people closed off to alternative worldviews. A natural place to study the role of emotion in intellectual humility is in the arena of disagreement. Of particular interest is the relational dynamics involved in disagreement as the occasion for the introduction of emotion into thought. And then when we disagree, studies show that there is an heightened physiological arousal. Our hearts beat faster and emotions flood our cognitive processes. The presence of another human being introduces the potential for emotional reactivity that can impact the way thoughts are both processed and presented. These emotional reactions can be unconscious, even based on past experience of relationships going all the way back to attachment relationships of caregivers. Reddy and Wilson offer an intriguing suggestion that emotional reactivity can play a role in the exchange of ideas and impact intellectual humility because people consider ideas as possessions that are not peripheral but central to the self. Because of this, any threat to an idea or the knowledge one possesses is a threat to the self. Intellectual humility is difficult in such cases because defending ideas is conflated with self-defense. To acknowledge limitations of one's knowledge is difficult because it would be an admission of self-limitation. We see this playing out in the issue of climate change in the United States and in the world. Those who deny climate change do so often out of a sense that to make the changes necessary to combat climate change offers a threat to their way of life and therefore they deny that humankind influences the climate. Without emotion, our ability to reason is impaired. Without reason, emotion lacks clear direction. Arguably, this kind of integration of head and heart is the mark of a virtuous person. A robust empirical understanding of intellectual humility is impossible without serious attention to emotion including its motivational and adaptive functions, its influence on cognition, its interpersonal influences, and its regulation. Different strategies for facilitating intellectual humility and epistemic partners, either accessing and evoking their emotions or attempting to manage and control them will depend on a number of factors including the topic of conversation, the context, the emotional history between the interlocutors, various personality factors, their level of emotional rousal, the emotional content involved, etc. All of these factors may expand and inform a proper understanding of intellectual humility. In addition, the more we understand about the role of emotion in cognition, the better we will be able to understand intellectual humility and promote its practice. While emotion is a clear motivating factor in cognition, it can also cloud or distort the pursuit of epistemic goods. To practice intellectual virtue, there must be enough emotion to motivate the pursuit of truth and enough reason to discern it. Moreover, since intellectual humility has both epistemic and social dimensions, appraising our emotions, regulating them, and having emotional intelligence will help in the social sphere where intellectual humility is practiced. Understanding the role of emotion in cognition may be especially important for the doxastic view of intellectual humility. Since the central task is to properly value belief status and abilities, emotion will play a central role since emotion informs value, which reason then discerns. Our understanding of the capacity to value the good will be better informed by understanding the interplay of emotion and cognition.