Co-creativity focuses on how individuals produce innovative ideas together. As few studies have explored co-creativity using standardized tests, it is difficult to effectively assess the individual’s creativity performance within a group. Therefore, this study aims to develop a platform that allows two individuals to answer creativity tests simultaneously. This platform includes two divergent thinking tasks, the Straw Alternative Uses Test and Bottle Alternative Uses Test, and Chinese Radical Remote Associates Test A and B, which were used to evaluate their open-and (...) closed-ended creative problem-solving performance. This platform has two modes: single-player mode and paired-player mode. Responses from 497 adults were collected, based on which the fluency, flexibility, and originality of divergent thinking were measured. This study also developed a computer scoring technique that can automatically calculate the scores on these creativity tests. The results showed that divergent thinking scores from computer-based calculation and manual scoring were highly positively correlated, suggesting that the scores on a divergent thinking task can be calculated through a system that avoids time-consuming, uneconomical manual scoring. Overall, the two types of tests on this platform showed considerable internal consistency reliability and criterion-related validity. This advanced application facilitates the collection of empirical evidence about co-creativity. (shrink)

Multiple versions of the Chinese Remote Associates Test have been developed. Thus far, all CRATs have employed verbal stimuli; other forms of stimuli have not yet been used. In this context, the present study compiled a Chinese Visual Remote Associates Test that conforms to the Chinese language and culture based on a picture naming database. The developed CVRAT has two versions, CVRAT-A and CVRAT-B, each comprising 20 test questions. A typical CVRAT question consists of three stimuli pictures, requiring respondents to (...) propose a target word that is semantically associated with all the pictures. When compiling the CVRAT, this study first selected target words, sifted through stimuli words and corresponding pictures, and analyzed pilot test questions. After compilation, their reliability and validity were examined. The results showed that the CVRAT had moderate internal consistency reliability, good criterion-related validity for the Chinese Word Remote Associates Test, Chinese Radical Remote Associates Test, Chinese Compound Remote Associates Test, insight problem-solving, as well as acceptable discriminant validity for fluency, flexibility, and originality of a divergent thinking test. In other words, CVRAT can effectively measure remote associative capability and provides a figural creativity test that facilitates the understanding of different kinds of remote associations. (shrink)

Research on self-determination theory emphasizes the importance of the internalization of motivation as a crucial factor for determining the quality of motivation. Hence, intrinsic motivation is deemed as an important predictor of learning. Research on epistemic beliefs, on the other hand, focuses on the nature of knowledge, and learning with more sophisticated epistemic beliefs associated with more adaptive outcomes. While learning and achievement are multiply determined, a more comprehensive theoretical model that takes into account both motivational quality and epistemic beliefs (...) is needed. Hence, this study aims to examine the role of intrinsic and instrumental motivation alongside epistemic beliefs in predicting students’ achievement in science. Data were drawn from the PISA 2015 survey. We focused on four of the top-performing societies. Two were Eastern societies – Singapore and Hong Kong, and the other two were Western societies: Canada and Finland. We found both common and specific patterns among the four societies. Regarding the common patterns, we found that intrinsic motivation and epistemic beliefs had direct positive effects on science achievement. As for the regionally-specific findings, instrumental motivation positively predicted achievement only in Western societies, but not in Eastern societies. The interaction effect between motivation and epistemic beliefs also demonstrated different patterns across the four societies. Implications for the role of motivation and epistemic beliefs in optimizing student learning and achievement are discussed. (shrink)

The existing differential item functioning detection approaches relying on item difficulty or item discrimination are limited for understanding the associates of DIF items, and consequently, DIF items were conventionally either deleted or ignored. Given the importance of minimizing DIF items in test construction, teachers or testing practitioners need more information regarding possible associates of DIF items. Using an example of a teacher-made mathematics achievement test, this study aimed to examine how the Poly-BW indices contributed to the properties of gender-related DIF (...) items. Data from a 34-item mathematics achievement test that involved 1,439 seventh-grade students from Taiwan showed that the differences of the defenselessness and power indices between men and women served as salient predictors of the DIF measures estimated by the Poly Simultaneous Item Bias Test procedure and with satisfactory accuracy of hit rates. Items with relatively large defenselessness for men were likely to present male-favoring DIFs, whereas items with relatively large power for men were likely to present female-favoring DIFs. The Poly-BW indices yielded directions for modifying items for teachers in practice. (shrink)

Chinese culture is a lively and active organism. If we are to get to the real image of Chinese culture, we should take as a starting point the first passage of the Chung-yung [Doctrine of the Mean], which expounds its basic principles: "That which Heaven has decreed is called Nature, to follow that Nature is called tao [way] and to cultivate the tao is called instruction." This passage uses three phrases and one breath; these three phrases have a unified nature (...) which cannot be separated and which constitute one long sentence. Because of this, the words as a whole lead people to think of a richly vital and great tree which has the will of Heaven as its roots, human nature as its shoots, the tao as its trunk, and cultural instruction as its branches, leaves, and blossoms. As for the fruit, in terms of the individual, it is the achievement of a completely beautiful character, and in terms of the masses of the people, it is the ordering of the country and the pacification of the realm, the progression from the era of peace under the ancient kings to the age of the Grand Unity [ta-t'ung]. (shrink)

Ben shu shi cai yuan pei xian sheng guan yu gong min dao de xiu yang fang mian de dai biao zuo, Zhu yao shou lu ta zui wei zhong yao de dao de si xiang dai biao zuo pinzhong xue xiu shen jiao ke shu hehua gong xue xiao jiang yi, Bing shou lu cai yuan pei qi ta you guan dao de xiu yang de ling san wen zhang, Chong fen ti xian le cai yuan pei xian sheng (...) dui yu xian dai zhong guo ren ying ju you de dao de su yang de zong ti gou xiang. (shrink)

The standing screens on the title is the oldest work extant of KANO Motonobu's work as folding screens of thick colored flowers and birds with golden background. This thesis designates that the scenery and the motif of the work are in correspondence with both descriptions of the scenery of Pure Land in several Buddhist scriptures and the design of actual gardens. Firstly, a peacock on the right hand screen is focused to indicate the bird connotes the elements of auspicious birds (...) in Buddhism, such as Mahamayuri and Kalavinka.Secondly, the elements of the scenery in the work, such as the four seasons at the same time ∼ the depiction of perpetuity ∼ and the existence of a pond, are identified with the description of Pure Land in Kwan-mu-liang-shou-ching and Ta-wuliang-shou-ching. These elements of the garden in the work are placed similarly to the Pure Land style gardens, which are illustrated in "Center and Surrounds of Kyoto" 's. In consideration of the above factors, the conclusion that, in the work, KANO Motonobu succeeded to portray the ideal garden by combining the scenery of Pure Land and that of actual gardens, is drawn. (shrink)

"Few thinkers have stood as squarely at both the center and the periphery of an intellectual movement as has Shao Yung (1011-1077). Ethical model and eccentric, socialite and eremite, Shao Yung is perhaps not only the greatest enigma of early Neo-Confucianism, but also one of its undisputed giants. In this impressive life-and-thought study, Don J. Wyatt painstakingly sifts through all available evidence relating to Shao Yung and his scholarship to provide a portrait that fully exposes the moral center of the (...) man and his work. Drawing on the abundant store of letters and accounts by Shao's contemporaries and his own much-neglected poetry, Wyatt has assembled a study that intimately relates Shao's life to his thought. He challenges the assumptions of previous Western scholarship by persuasively arguing against the acceptance of works traditionally ascribed to Shao - specifically, the Kuan-wu wai-p'ien (Outer Chapters on Observing Things), the Yu-ch'iao wen-ta (Fisherman and Woodcutter Dialogue), and the cryptic quasi-autobiographical essay Wu-ming kung chuan (Biography of the Nameless Lord)." "Shao is presented as an independent thinker whose philosophical lexicon functioned according to a profound interdependence that was unique among the systems of his peers. His metaphysical concepts, which appear impervious to and beyond the scope of human influence - namely, his ching-shih (world ordering), kuan-wu (observing things), and I-Ching - derived hsien-t'ien (before Heaven) methodologies - are essentially the products of a morally reflective life. Wyatt's discoveries, therefore, refute the common assertion of Shao Yung's moral indifference. Moreover, by meticulously integrating the progress of this Neo-Confucian's thought into the course of his life, the author has produced one of the most textured and accessible works on a philosopher of the Sung era."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Introduction: Confucianism as humanism. Confucianism as a religion. The spirit of Confucianism.--Confucius.--Mencius.--Hsün Tzu.--Ta hsüeh (The great learning)--Chung yung (The doctrine of the mean)--Hsiao ching (The classic of filial piety)--Li chi (The book of rites)--Tung chung-shu.

Because the investigation of things and the extension of knowledge is a method of thinking, Ch'eng Tzu dealt with it first. In Erh Ch'eng i-shu [Legacy of the Two Ch'engs], section 25, it is said: "The Ta hsueh [Great Learning] states: A thing has its essentials and nonessentials, an affair has a beginning and an end. Knowledge of what is primary and what is secondary approximates the truth." Ch'eng Tzu maintained that the most important thing in study is to know (...) what is essential and what is nonessential - the beginning and the end. The extension of knowledge lies in the investigation of things; it is essential and constitutes the beginning. Governing the world and the state is nonessential and constitutes the end. Chu Tzu [Chu Hsi] said: "Ch'eng Tzu discussed the theory of the investigation of things in detail." But what is the extension of knowledge and the investigation of things? Chu Tzu maintained that "to investigate" [ko] means "to study thoroughly" [ch'iung]; the term "thing" [wu] means "principle" [li]. To investigate the thing is to study its principle thoroughly. A thorough study of principle leads to an extension of knowledge; without a thorough study there can be no extension. Consequently, he thought that the investigation of things is the beginning of truth and that the student who undertakes the investigation of things is already near the truth. Why? Because the student who undertakes the investigation of things can control his mind completely. Although the key to governing the state and pacifying the world lies in the person — as in the saying "governing the world and the state must begin with the person" — one who would govern the state and pacify the world must first cultivate himself. Cultivating the self is the key to governing the state and pacifying the world, and the means of cultivating the self are the investigation of things, the extension of knowledge, sincere thought, and a correct mind. Perhaps the reader will ask, what the relationship is between cultivating the self, on the one hand, and the investigation of things and the extension of knowledge, on the other hand? Cultivating the self belongs to the realm of ethics; investigating things and the extension of knowledge belong to the realm of knowledge. Given the fact that the cultivation of the self belongs to the realm of ethics and the investigation of things and the extension of knowledge belong to the realm of knowledge, how can an intrinsic relationship between these two dissimilar realms develop? We know that Ch'eng Tzu emphasized two kinds of knowledge, moral knowledge and empirical knowledge. He maintained that if there were only empirical knowledge, there would be only the physical person dependent upon external things without knowing truth. Moral knowledge is true knowledge; therefore, it is necessary to transform empirical knowledge into moral knowledge. Only when external, empirical knowledge and internal, moral knowledge are combined is there true knowledge. But how are empirical knowledge and moral knowledge combined? Chu Tzu elaborated on this point. In the collected writings of Chu Tzu there is an explanation of the couplet "Heaven gave birth to the people/There are things and there are laws" from the Shihching [Book of Poetry]: "Ta ya cheng min." Chu Tzu maintained that in the line "There are things and there are laws" from the Shih-ching, the word "thing" [wu] means "form" [hsing] and the word "laws" [tse] means principle [li]. "Form" is a metaphysical concept, and "law" is what is called metaphysics. Man certainly cannot be without this thing, but unless we understand the "principle" of this "thing," we have no way of knowing whether it conforms to the correct form of life or of deciding the appropriateness of the thing. We must, therefore, seek the principle of this thing. But even if we know the thing and seek its principle, we still have not reached "the limits of the thing"; "the principle of the thing" has not been thoroughly studied and our knowledge of it is not complete. Consequently, we must strive "to reach its limits." This is the meaning of the statement:Only by investigating the thing and arriving at the thing itself can the principle of the thing be known completely. When the principle of the thing is known completely, our knowledge of it is extended and focused. Without obscuration, weaknesses and insurmountable barriers, the intention cannot but be sincere and the mind cannot but be up-right. (shrink)

This is the second in a series of articles on the role of the concepts of essence-function t'i-yung 體用) and interpenetration t'ung-ta 通達) in traditional East Asian religious and philosophical thought. The first installment of this series, entitled "The Composition of Self-Transformation Thought in Classical East Asian Philosophy and Religion." Bulletin of Toyo Gakuen University, vol. 4, March, 1996), was a general introduction to the two concepts. The present article treats their appearance in the earliest Confucian classics, including the I (...) Ching , Great Learning and Doctrine of the Mean , with a special emphasis on the elaboration of the role of the concept of sincerity 誠. これ は伝統的の東アジアの哲学的・宗教学的思想における「體用」(essence-function) と「通達」(interpenetration)という概念の役割について、のシリーズ二番目の論文である。このシリーズの一番目の論文「東アジアにおけ.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of ThoughtDeborah SommerMeeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Edited by Irene Bloom and Joshua A. Fogel. New York: Columbia University Press, 1997. Pp. 391.Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought, a volume of eleven essays written in honor of Wing-tsit Chan and William Theodore (...) de Bary, proposes to explore how Confucian and Neo-Confucian traditions have responded to and have influenced other traditions (Buddhist, Taoist, folk, Japanese nativist, and so on) in China and Japan. The essays are arranged first geographically (seven articles on China precede four on Japan) and then roughly chronologically. All essays, save one, describe Sung or post-Sung developments. A few sentences per essay must suffice in this review.Irene Bloom's "Three Visions of Jen" is the only essay on the classical period. Informed especially by Wing-tsit Chan's work on jen and shaped by Sung and later notions of the transmission of the way, the essay examines the notion of jen in the Analects, the Mencius, and Chu Hsi's "Jen shuo" (Discussion of jen), succinctly [End Page 318] emphasizing the significant differences of perspective therein. Nodding to the book's larger intent of examining intellectual interactions with other traditions, some attention is given in the conclusion to comparisons with the Mohist, Yangist, and Ch'an traditions. Rodney Taylor's "Chu Hsi on Meditation" is also deeply indebted to Wing-tsit Chan and starts by resurveying much terrain already explored in Chan's 1989 "Chu Hsi and Quiet-Sitting" (in Chu Hsi: New Studies, published by University of Hawai'i Press). Taylor enlarges upon Chan's work especially in his discussion of Chu Hsi's practices of breath-control techniques to improve health. In keeping with the larger direction of the book, Taylor contrasts Chu's emphasis on quiet sitting as a support for study with the different spiritual goals of Ch'an Buddhism.Patricia Ebrey's "Sung Neo-Confucian Views on Geomancy" examines a topic that is seldom encountered in American scholarship: the attitudes of such figures as Ssu-ma Kuang, Ch'eng I, Chu Hsi, and Ts'ai Yan-ting toward popular practices governing the placement of graves. Ebrey outlines the views of those who, as it were, are "for" or "against" geomancy (Chu and Ts'ai took geomancy seriously, although Ssu-ma and Ch'eng viewed it with apprehension) but also provides textual evidence that allows one to see the grayer areas between support for, and condemnation of, feng shui and other arts. Julia Ching's "Chu Hsi and Taoism" considers Chu's interpretations of such classical texts as the I ching, Lao Tzu, Chuang Tzu, and Ch'u tzu and also assays his commentaries on such later texts as the Ts'an-t'ung-ch'i (an alchemical text Chu commented on with the assistance of Ts'ai Yan-ting) and the Yin-fu-ching (a commentary that Ching concludes is most likely not Chu's work). She also explores in some detail the specifics of Chu's regimen of breathing practices.Moving from specific thinkers of the Sung to general developments in the Ming and Ch'ing dynasties, Chn-fang Y's "The Cult of Kuan-yin in Ming-Ch'ing China: A Case of Confucianization of Buddhism?" describes how the cult of Kuan-yin served the aims of Confucian family values and facilitated the realization of women's domestic expectations of filiality and fertility. Y explores the little-studied practice of ke-ku, or the cutting off of one's flesh to feed another, and relates Kuan-yin's role as a protector of those who engage in such filial excisions.Koichi Shinohara's "Ta-hui's Instructions to Tseng K'ai: Buddhist 'Freedom' in the Neo-Confucian Context" returns to the Sung but continues the focus on Buddhism, finding an example of Buddhist-Confucian interaction in the religious instruction given by the monk Ta-hui to a vice minister of rites. But what is particularly Confucian about minister Tseng K'ai's interest in Buddhism? The... (shrink)

Pei Wang, Ben Goertzel. [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [ 18] [19] [20] [21] [22] [23] [24] [25] [26] [27] Bach, J. (2009). Principles ofSynthetic Intelligence PSI: An Architecture ofMotivated Cognition (Oxford University Press,  ...

The concept of self-efficacy has been widely studied and shown to contribute to individuals’ job satisfaction. For counselors, the concept measures their belief in their ability to conduct counseling sessions. However, it is an understudied area. As Bandura states, self-efficacy and its sources should be investigated and measured within its domain, which in this case is school counseling. This study examined the impact on school counselors’ self-efficacy and job satisfaction of the personal and environmental factors: mastery experience, social persuasion, vicarious (...) learning, physiological and affective state, the access to training, and perceived supervisor support of training. The cross-sectional study involved 541 Malaysian secondary school counselors nationwide via a random sampling-distributed questionnaire. Results which were analyzed using PLS-SEM, with importance-performance functionality embedded in it, indicated that mastery experience, access to training, and perceived supervisor support of training explained 45.6% variance in counseling self-efficacy and together with counseling self-efficacy, contributed 13.2% variance in job satisfaction among the school counselors. The importance-performance map analysis revealed supervisor support of training as of greatest importance in shaping counseling self-efficacy. Counseling self-efficacy partially mediated the relationship between mastery experience, access to training, supervisor support toward training, and job satisfaction Arising from this finding is a proposed theoretical framework in which efficacy information, environmental determinants and cognitive determinant corresponded together congruently and lead to higher job satisfaction. Suggestions are also made for training providers, content developers, and policymakers to include these factors in professional development training and continuous education, to sustain the wellbeing of school counselors. (shrink)

Publication date: 24 January 2019 Source: Author: Pei Hua Fu, Tchamy Jonathan, Najma Bano Progress in globalization has made many nations to see China as a fast-growing country in terms of technology, infrastructure, manufacturing and production of goods and services. In spite of these developments, there is still a room of research for resolving the uneven distribution of income which has caused political and socio-economic problems in the country. The purpose of this paper is to determine the role of Human (...) Resources Management and Talent Management in bringing improvement in enterprise capabilities to stand in the market. The method adopted in this paper is the systemic literature reviewer focused on the qualitative analysis of studies focused on strategic and human resource management. This research review finds that these human-related managements are crucial requirement to build company capabilities. However, as the the company keeps growing, performance and development of employee need to keep up to cover up the global market. Giving some guidance, training, and practice may be one of the proper investments in developing the capabilities. Customer loyalty is an influential factor in the performance of the company. (shrink)

Questions of cultural representation and contestation, central to political and ethical thinking after the so-called ‘cultural turn’ of recent decades, have if anything intensified in a twenty-first century of new media, globalization, migration, and ever renewed struggles over identity, memory, and cultural performance. At the same time, theoretical debate is increasingly marked by a concern to retrieve a properly political sphere of action as such. The essays collected in this interdisciplinary volume aim to break new ground by exploring the critical (...) space between the apparently enduring political vitality of cultural representation and contestation today, on the one hand, and the possible limits of a ‘cultural’ politics, on the other. Combining concrete researches and theoretical reflection, and including a final chapter exploring the issues raised by the essays, this volume will be of interest to those in the disciplines of cultural studies, sociology, political philosophy and ethics. (shrink)

本书分上、下两编,上编对各种语言形式语词、句子、篇章与各种思维形式概念、判断、推理、论证作系统地对比研究;下编并对几门语言逻辑分支问题逻辑、模态逻辑、时态逻辑进行比较系统的介绍。.

In The Thread of Life, Richard Wollheim argues that a person's sense of value is grounded in the power of love to generate certain favourable perceptions of an object. Following from his view is a psychoanalytic conception of valuing as constituted by the imaginative force of phantasy, rather than rational deliberation. In this paper, I shall defend this conception with a view to explaining the relation between values and desires. I suggest that valuing qua phantasy-making can ‘tune up’ a person's (...) desires to fit his perception of the good. Such power of phantasy is to be contrasted with various types of motivational failure in moral imagination. Finally, I argue that ‘effective valuing’, which makes us capable of desiring what we perceive to be good, requires an affective kind of imagination which assures us that we have the ability to love and to be loved. (shrink)

A trenchant defense of hierarchy in different spheres of our lives, from the personal to the political All complex and large-scale societies are organized along certain hierarchies, but the concept of hierarchy has become almost taboo in the modern world. Just Hierarchy contends that this stigma is a mistake. In fact, as Daniel Bell and Wang Pei show, it is neither possible nor advisable to do away with social hierarchies. Drawing their arguments from Chinese thought and culture as well as (...) other philosophies and traditions, Bell and Wang ask which forms of hierarchy are justified and how these can serve morally desirable goals. They look at ways of promoting just forms of hierarchy while minimizing the influence of unjust ones, such as those based on race, sex, or caste. Which hierarchical relations are morally justified and why? Bell and Wang argue that it depends on the nature of the social relation and context. Different hierarchical principles ought to govern different kinds of social relations: what justifies hierarchy among intimates is different from what justifies hierarchy among citizens, countries, humans and animals, and humans and intelligent machines. Morally justified hierarchies can and should govern different spheres of our social lives, though these will be very different from the unjust hierarchies that have governed us in the past. A vigorous, systematic defense of hierarchy in the modern world, Just Hierarchy examines how hierarchical social relations can have a useful purpose, not only in personal domains but also in larger political realms. (shrink)

In order to improve our understanding of whether and how spiritual leadership promotes positive work-family outcomes from a resource perspective, this study proposed and tested for the first time a conceptual model incorporating job resources and psychological capital as the mediating factors between spiritual leadership and facilitation. We tested a theoretical model with date obtained from 529 Chinese workers who completed questionnaires in a four-wave survey. The results showed that the relationship between spiritual leadership and work-to-family facilitation was mediated by (...) job resources alone, as well as job resources and psychological capital in sequence. Thus, this research may also pave the way for future spiritual leadership research on follower outcomes in other domains by shifting the present spiritual leadership research focus from work outcomes to personal life. Implications for theory, managerial practices, limitation, and future research were discussed. (shrink)

Almost all existing genetic programming systems deal with fitness evaluation solely by testing. In this paper, by contrast, we present an original approach that combines genetic programming with Hoare logic with the aid of model checking and finite state automata, henceby proposing a brand new verification-focused formal genetic programming system that makes it possible to evolve reliable programs with mathematicallyverified properties.

Recently, several scholars have argued that governments worldwide should seriously consider using direct human engineering to curb global climate change. Prominent proposals include (1) cognitive enhancement, (2) moral bioenhancement, (3) preference modification, and (4) physiological modification. These direct human engineering programs could alleviate global climate change by reducing the consumption of resources, improving the understanding of the danger of climate change, and increasing moral motivations to adopt eco-friendly behaviors. Yet, each of these proposals raises several ethical concerns. This chapter provides (...) a review of the rationale behind human engineering and the current state of the literature on human engineering and climate change, concluding that at the moment human engineering raises more problems than it solves. (shrink)

Objective wealth plays an important role in social interaction and economic decision making. Previous studies indicate that objective wealth of others may influence the way we participate in resources allocation. However, the effect of objective wealth on responses to fairness-related resource distribution is far from clear, as are the underlying neural processes. To address this issue, we dynamically manipulated proposers’ objective wealth and analyzed participants’ behavior as responders in a modified Ultimatum Game, during which event-related potentials were recorded. Behavioral results (...) showed that participants were prone to reject unfair proposals although that rejection would reduce their own benefit. Importantly, participants were more likely to accept unfair offers from proposers with low objective wealth than from proposers with high objective wealth, with a drastic increase in acceptance rates of unfair offers from 32.79 to 50.59%. Further electrophysiological results showed that there was significantly enhanced feedback-related negativity amplitude toward proposers with high objective wealth for unfair offers. Furthermore, the late frontal negativity amplitude was larger for all the conditions which are not high-fair, which might be the only option that did not elicit any ambiguity. These findings suggest a strong role of proposers’ objective wealth in modulating responders’ behavioral and neural responses to fairness. (shrink)

We propose a three-way interaction model based on substitutes for leadership theory to explore the relationship among ethical leadership, moral personality, and moral ideology on two types of employee voluntary behaviors. Results from a sample of 218 supervisor–subordinate dyads indicate that moral personality attenuates the relationship between ethical leadership and employee voluntary behaviors. Idealism serves as the boundary condition for the moderating effect of moral personality. However, relativism only serves as the boundary condition for the moderating effect of moral personality (...) when predicting workplace deviant behavior. (shrink)

We examine the influence of social capital in the municipal bond market. Defined as the norms and networks that encourage cooperation, social capital is a social construct which captures a region’s level of altruism, trustworthiness, and propensity to honor obligations. We expect that municipalities with high social capital are more trustworthy and likely to honor their debt obligations, which will result in lower bond yields. Our findings confirm that the bonds issued by municipalities located in high social capital counties exhibit (...) lower yields compared to the municipalities located in low social capital counties. Our findings are also supported by bond prices in the secondary market, which shows that bonds from the municipalities located in high social capital regions have higher prices. Additional tests reveal that the influence of social capital is stronger for general obligation bonds, suggesting that social capital matters more for bonds where the willingness of municipalities to pay taxes is an important factor. Lastly, we document that the bonds of municipalities in high social capital areas are less likely to have insurance, suggesting that social capital may act as a substitute for bond insurance. (shrink)