The proposal that there is an illusion of conscious will has been supported by findings that priming of stimulus location in a task requiring judgements of action-authorship can enhance participants’ experience of agency. We attempted to replicate findings from the ‘Wheel of Fortune’ task [Aarts, H., Custers, R., & Wegner, D. M. . On the inference of personal authorship: enhancing experienced agency by priming effect information. Consciousness and Cognition, 14, 439–458]. We also examined participants’ performance on this task in relation (...) to self-reported passivity experiences and hallucination-proneness. We found a significant effect of priming, with primes being found to increase the experience of agency. An interaction between gender and priming was also found, with priming enhancing feelings of agency in women but not in men. There were no significant correlations between levels of self-reported passivity experiences or hallucination-proneness and participants’ susceptibility to the priming effect on ratings of agency. Implications of these findings are discussed with regard to a prominent model of passivity experiences. (shrink)

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

Abstract:This article argues that the important organizational values to study are organizational moral values. It identifies five moral values (honest communication, respect for property, respect for life, respect for religion, and justice), which allow parallel constructs at individual and organizational levels of analysis. It also identifies dimensions used in differentiating organizations’ moral values. These are the act, actor, person affected, intention, and expected result. Finally, the article addresses measurement issues associated with organizational moral values, proposing that content analysis is the (...) appropriate measurement technique to be used for an organization-level conception of moral values. (shrink)

The paper develops a preliminary framework for confronting poverty within the Eastern Orthodox Christian tradition. In the first section, I draw on St. Gregory of Nazianzus’s Oration 14 to discuss what is called the stigma of poverty. Although stigmatization is not essentially linked to everyday economic poverty, poor people as such are often subjected to stigmatization. For example, disaffiliation grounded in social rejection was often a distinguishing mark between pôtchos and penês. Moreover, stigmatization in itself constitutes its own form of (...) poverty since those who are stigmatized are imputed to be fundamentally impoverished or defective as person. In the second section, I focus on the writings of St. John Chrysostom and argue that the central problem for Chrysostom is not poverty but wealth, or more properly the ways in which we acquire and use wealth and the ends to which it is put. Put simply, for Chrysostom, a critical, engaged and spiritual response to poverty presupposes a critical and spiritual response to wealth. (shrink)

Flexible work arrangements (FWAs) are widely offered in public accounting as a tool to retain valued professional staff. Previous research has shown that participants in FWAs are perceived to be less likely to succeed in their careers in public accounting than individuals in public accounting who do not participate in FWAs (Cohen and Single, 2001). Research has also documented an increasing backlash against family–friendly policies in the workplace as placing unfair burdens on individuals without children. Building directly on a previous (...) study in this journal (Cohen and Single, 2001), this study addresses the issue of whether the documented perceptions toward FWA participants are the result of electing to take part in the FWA or the result of bias against employees with children. The research questions are addressed in a 3 × 2 experimental setting in which we manipulate FWA participation, along with family status and gender of a hypothetical manager in a public accounting firm. Our findings indicate that FWA participants are viewed as less likely to advance and as less committed than individuals without children or individuals who had children but who were not taking part in a FWA. Male FWA participants are viewed as less likely to succeed than female FWA participants. This effect appears to arise from a perception that FWA participants are willing to make sacrifices in their careers to accommodate family needs and thus may not be as committed to making the sacrifices perceived as necessary to meet the rigorous demands of the public accounting environment. This raises the ethical question of what could be done to change the culture in public accounting to foster a substantive support system for individuals who want to balance a family and a career. (shrink)

In this paper I argue that, although Alvin Plantinga’s Felix Culpa theodicy appears on only two pages of his recent book Where the Conflict Really Lies: Science, Religion and Naturalism (2011) (i.e. 58-59), it is of pivotal importance for the book as a whole. Plantinga argues that there is superficial conflict but deep concord between science and monotheism, and that there is superficial concord but deep conflict between science and naturalism. I contend that the weakness of the Felix Culpa theodicy (...) lends support to the view that there is more than superficial conflict between science and monotheism, and offer an alternative response to the challenge of evil which suggests that there might be, after all, concord between science and (religious) naturalism. (shrink)

An examination of crucial questions about the relationship between rationality and femininity.

Abstract:This article suggests that there are individual differences in how people define important moral values, and that these differences are made manifest in differences in the situations. It identifies five dimensions along which individuals can differ in their understandings of values: 1)value category(where the value lies in the hierarchy), 2)agent(how voluntary the action is and whether it is morally required of the agent), 3)object(how close the self is to the object of the action; whether the action offends God) 4)effect(whether the (...) effect of the action is to harm or help), and 5)intention(whether the intention of the action is to harm or help). It then addresses four important values entailing moral dimensions: respect for life, respect for property, honest communication, and respect for religion. The article suggests that empirical research, classroom teaching, and business practice can be strengthened by considering these dimensions. (shrink)

Feminist philosophers of religion such as Grace Jantzen and Pamela Sue Anderson have endeavoured, firstly, to identify masculine bias in the concepts of God found in the scriptures of the world’s religions and in the philosophical writings in which religious beliefs are assessed and proposed and, secondly, to transform the philosophy of religion, and thereby the lives of women, by recommending new or expanded epistemologies and using these to revision a concept of the divine which will inspire both women and (...) men to work for the flourishing of the whole of humankind. It is argued, firstly, that the philosophies of Jantzen and Anderson are by no means as different from each other as they might, at first, appear. Secondly, it is suggested that their epistemologies are not distinctively feminist, and that the classical divine attributes of the Abrahamic faiths do not necessarily privilege the masculine. Perhaps the only way in which a philosophy of religion might be distinctively feminist is by emphasising the inclusion of women. This might mean being more open to concepts of the divine which are not, even in a metaphorical sense, masculine, and enhancing awareness of the ways in which abstract arguments about the divine could be relevant to the practical aspects of human life which have traditionally been the preserve of women. Insofar as these are increasingly also the responsibility of men, however, a feminist philosophy of religion might now be more appropriately characterised as an inclusivist philosophy of religion. (shrink)

This article offers an argument for a form of panentheism in which the divine is conceived as both ‘God the World’ and ‘God the Good’. ‘God the World’ captures the notion that the totality of everything which exists is ‘in’ God, while acknowledging that, given evil and suffering, not everything is ‘of’ God. ‘God the Good’ encompasses the idea that God is also the universal concept of Goodness, akin to Plato’s Form of the Good as developed by Iris Murdoch, which (...) is inextricably conjoined with God the World because it is the nature of the world which determines the nature of perfect Goodness. This form of ‘conjoined’ panentheism yields a concept of divine personhood which includes both divine agency and human/divine engagement. God the Good is an agent of change by providing human persons with a standard of Goodness against which to measure the goodness of their own actions, while God the World provides the physical embodiment through which God acts. Human engagement with the divine may take a number of forms and may lead to moral action, the means by which the divine acts upon the world and changes it for the better. (shrink)

Dans l’aube qui succéda à l’éruption du 26 octobre 2010, Bu Pujo succomba à ses brûlures. À cette nouvelle, le volcan disparut. Il ne restait plus, au nord, qu’un écran de nuages figés dans l’épouvante. Cela faisait un grand vide, un immense courant d’air froid dans lequel la montagne de feu avait été emportée. Au petit matin, le Merapi avait disparu parce que celle qui le portait était morte. Oui, Bu Pujo portait le volcan comme ces lourds paniers d’offrandes qu’elle (...) chargeait sur son dos le jour de la procession. Elle en portait la responsabilité, comme son propre enfant, avec ses prodiges et ses tares. Voilà pourquoi Bu Pujo avait l’air d’une géante. (shrink)

Dombrowski and Murdoch offer versions of the ontological argument which aim to avoid two types of objection – those concerned with the nature of the divine, and those concerned with the move from an abstract concept to a mind-independent reality. For both, the nature of the concept of God/Good entails its instantiation, and both supply a supporting argument from experience. It is only Murdoch who successfully negotiates the transition from an abstract concept to the instantiation of that concept, however, and (...) this is achieved by means of an ontological argument from moral experience which, in a reversal of the Kantian doctrine, depends ultimately on a form of the cosmological argument. (shrink)

This book examines Bertrand Russell’s complicated relationships to the women around him, and to feminism more generally. The essays in this volume offer scholarly reassessments of these relationships and their import for the history of feminism and of analytic philosophy. Russell is a founder of analytic philosophy. He has also been called a feminist due to his public, decades-long advocacy for women’s rights and equality of the sexes. But his private behavior towards wives and sexual partners, and his apparently dismissive (...) (occasionally public) responses to some women philosophers, raises the question of what sort of feminist (or chauvinist) Russell actually was. Focusing on women in Russell’s circle of acquaintance, including feminist activists and his philosophical interlocutors, this book casts new light on a timeless thinker’s feminism and the women who played critical roles in the making of analytic philosophy. (shrink)

Interviews with flight attendants are analyzed to refine a person-situation model of organizational dishonesty. The refined model suggests that organizational characteristics have direct and indirect (through flight characteristics) effects on likelihood of dishonesty, type of dishonesty, and motivation for dishonesty. The interviews confirm the existence of three motivations for dishonesty in customer service interactions. In addition to the three motivations originally modeled (enrichment, altruism, and revenge), flight attendants demonstrated a fourth: enforce personal moral codes, and a fifth: habituation. The article (...) discusses the implications of the habituation motivation for organizations which encourage benevolent dishonesty, because they accustom employees to saying things they know not to be true. (shrink)

Despite tremendous investment to promote gender equity, U.S. public accounting firms continue to be gendered organizations. Our archival study examines gender equity within the partnership of these large firms for a one-year period. We find female partners are clustered in lower prestige client types including investment funds, benefit plans, and single audits, rather than higher prestige public company clients. Second, we consider whether there is gender bias in prestige of client served by female partners who lead public company audits. In (...) these tests of those individuals who have already achieved the partnership and lead public company audits, we find no evidence of bias. This research contributes to the understanding of gender bias in U.S. public accounting firms and helps inform the societal narrative on where women continue to be marginalized even when they have achieved the highest levels in an organization. (shrink)

During the mid-twentieth century, Soviet scientists developed the “natural focus” theory–practice framework to explain outbreaks of diseases endemic to wild animals and transmitted to humans. Focusing on parasitologist-physician Evgeny N. Pavlovsky and other field scientists’ work in the Soviet borderlands, this article explores how the natural focus framework’s concepts and practices were entangled in political as well as material ecologies of knowledge and practice. We argue that the very definition of endemic plague incorporated both hands-on materialist experience and ideological concepts (...) that supported Soviet colonization. Theorizing and fighting plague assisted with the goals of controlling and improving landscapes and peoples in southern Russia and Central Asia. The history of the natural focus framework illustrates how Soviet disease ecology co-developed with the needs of local and central political powers in the Soviet borderlands. (shrink)

Flexible work arrangements (FWAs) are widely offered in public accounting as a tool to retain valued professional staff. Previous research has shown that participants in FWAs are perceived to be less likely to succeed in their careers in public accounting than individuals in public accounting who do not participate in FWAs (Cohen and Single, 2001). Research has also documented an increasing backlash against family–friendly policies in the workplace as placing unfair burdens on individuals without children. Building directly on a previous (...) study in this journal (Cohen and Single, 2001), this study addresses the issue of whether the documented perceptions toward FWA participants are the result of electing to take part in the FWA or the result of bias against employees with children. The research questions are addressed in a 3 × 2 experimental setting in which we manipulate FWA participation, along with family status and gender of a hypothetical manager in a public accounting firm. Our findings indicate that FWA participants are viewed as less likely to advance and as less committed than individuals without children or individuals who had children but who were not taking part in a FWA. Male FWA participants are viewed as less likely to succeed than female FWA participants. This effect appears to arise from a perception that FWA participants are willing to make sacrifices in their careers to accommodate family needs and thus may not be as committed to making the sacrifices perceived as necessary to meet the rigorous demands of the public accounting environment. This raises the ethical question of what could be done to change the culture in public accounting to foster a substantive support system for individuals who want to balance a family and a career. (shrink)