Shaping off-job life is becoming increasingly important for workers to increase and maintain their optimal functioning. Proactively shaping the job domain has been extensively studied, but crafting in the off-job domain has received markedly less research attention. Based on the Integrative Needs Model of Crafting, needs-based off-job crafting is defined as workers’ proactive and self-initiated changes in their off-job lives, which target psychological needs satisfaction. Off-job crafting is posited as a possible means for workers to fulfill their needs and enhance (...) well-being and performance over time. We developed a new scale to measure off-job crafting and examined its relationships to optimal functioning in different work contexts in different regions around the world. Furthermore, we examined the criterion, convergent, incremental, discriminant, and structural validity evidence of the Needs-based Off-job Crafting Scale using multiple methods. The results showed that off-job crafting was related to optimal functioning over time, especially in the off-job domain but also in the job domain. Moreover, the novel off-job crafting scale had good convergent and discriminant validity, internal consistency, and test–retest reliability. To conclude, our series of studies in various countries show that off-job crafting can enhance optimal functioning in different life domains and support people in performing their duties sustainably. Therefore, shaping off-job life may be beneficial in an intensified and continually changing and challenging working life. (shrink)

In February of 1988, Hans-Georg Gadamer, Jacques Derrida, and Philippe Lacoue-Labarthe came together in Heidelberg before a large audience to discuss, in French, the philosophical and political implications of Martin Heidegger's thought, particularly in light of the philosopher's engagement in Nazism. This book presents a transcription and translation of their reflections and exchanges with the audience.

: This paper considers whether a physician is criminally liable for administering a dose of painkillers that hastens a patient's death. The common wisdom is that a version of the doctrine of double effect legally protects the physician. That is, a physician is supposedly acting lawfully so long as the physician's primary purpose is to relieve suffering. This paper suggests that the criminal liability issue is more complex than that. Physician culpability can be based on recklessness, and recklessness hinges on (...) whether a physician has taken an unjustifiable risk of hastening death. The authors identify three conditions of justifiability. Their analysis helps to explain the distinction between euthanasia, which is legally banned, and the use of risky analgesics, which is permitted in limited circumstances. (shrink)

Zu Hegels verschiedenen Vorlesungen über die «Philosophie des Rechts» gab es bisher jeweils nur eine Mit- oder Nachschrift seiner Schüler. Deshalb ließ sich schwer einschätzen, inwieweit diese die sich ändernden Vorstellungen Hegels über Recht und Staatsverfassung authentisch wiedergaben. Die neu aufgetauchte und erstmals kritisch edierte Nachschrift K. W. L. Heyses stammt aus dem Wintersemester 1822/23, aus dem es bisher die Mitschrift H. G. Hothos gab. Beide ergänzen sich gegenseitig und zeigen, daß Hotho und Heyse Hegels Darlegungen genau verfolgt und in (...) verkürzter Form notiert haben. Damit ist für Hegels Haltung wenige Jahre nach den Karlsbader Beschlüssen eine sicherere Textgrundlage als bisher gegeben. (shrink)

Workplace bullying is a phenomenon that can have serious detrimental effects on health, work-related attitudes, and the behavior of the target. Particularly, workplace bullying exposure has been linked to lower level of general well-being, job satisfaction, vigor, and performance and higher level of burnout, workplace deviance, and turnover intentions. However, the psychological mechanisms behind these relations are still not well-understood. Drawing on psychological contract and self-determination theory (SDT), we hypothesized that perceptions of contract violation and the frustration of basic needs (...) mediate the relationship between workplace bullying exposure and well-being, attitudinal, and behavioral outcomes. Self-reported data were collected among employees with different working backgrounds (N= 1,257)viaAmazon's Mechanical Turk in an online survey. Results showed that feelings of contract violation and frustration of basic needs accounted for unique variation in well-being, work satisfaction, burnout, vigor, and turnover intentions, pointing to individual contributions of both psychological mechanisms. However, when controlled for frustration of basic needs, feelings of psychological contract violation were no longer a mediator between workplace bullying exposure and work performance. Helping employees to deal effectively with workplace bullying exposure might buffer its negative effects and reduce their experienced frustration of basic needs, preserving their well-being, vigor, and work performance and, eventually, prevent burnout. The present study is the first to concurrently elucidate the proposed psychological mechanisms and unique contributions of psychological contract violation and frustration of basic needs in the context of workplace bullying. (shrink)

This article aims to think about politics and religion as expressions of man-in-the-world and to understand that such expressions contain numerous ways of presenting themselves, which can be modified based on human experiences and the relationships that man establishes throughout your life. It is within this atmosphere of understanding about politics and religion, seen in a broader and more relational way, that we bring the Austrian philosopher, Martin Buber, to subsidize us on this path of reflection on other ways of (...) facing these themes. It is worth mentioning that we do not intend to present Buber as a model or a hero, but as a person who, despite having been educated within an orthodox religious perspective ; that, even though he had lived through three great wars, he did not succumb to the atrocities and did not close himself within the rituals and dogmas of the religion to which he was inserted since he was a child. On the contrary, he faced reality based on its authenticity, opposed the contents of faith transmitted by the religion in which he was raised and did not bow to the adversities imposed by those who thought differently from him. For Buber, human responsibility is linked to the concrete world that surrounds it. And it is here that the notion of religiosity of that philosopher bequeaths us an important learning: we live immersed in contexts that speak to us and that demand an answer; and we have the opportunity, all the time, to dedicate our attention to these contexts and respond to them in the most unique way possible, driven by an ethics of responsibility. From the reflections presented, we can also say that politics and religion, understood as an expression of man-in-the-world, must be seen as the responsibilities of this singular man. With this, we do not want to say that external conditioning does not influence man in the response he gives to the world, but we want to emphasize that the duality of human existence allows man to respond from all your being or just with fragments of it. Keywords: Religion. Politics. Ethic. Responsibility. Martin Buber. (shrink)

Ongoing developments, such as digitalization, increased the interference of the work and nonwork life domains, urging many to continuously manage engagement in respective domains. The COVID-19 pandemic and subsequent home-office regulations further boosted the need for employees to find a good work-nonwork balance, thereby optimizing their health and well-being. Consequently, proactive individual-level crafting strategies for balancing work with other relevant life domains were becoming increasingly important. However, these strategies received insufficient attention in previous research despite their potential relevance for satisfying (...) psychological needs, such as psychological detachment. We addressed this research gap by introducing a new scale measuring crafting for a work-nonwork balance and examining its relevance in job-and life satisfaction, work engagement, subjective vitality, family role and job performance, boundary management and self-rated work-nonwork balance. The Work-Nonwork Balance Crafting Scale was validated in five countries, encompassing data from a heterogeneous sample of more than 4,200 employees. In study 1, exploratory factor analysis revealed a two-factorial scale structure. Confirmatory factor analysis, test for measurement invariance, and convergent validity were provided in study 2. Replication of confirmatory factor analysis, incremental and criterion validity of the Work-Nonwork Balance Crafting Scale for job and life satisfaction were assessed in study 3. Study 4 displayed criterion validity, test–retest reliability, testing measurement invariance, and applicability of the scale across work cultures. Finally, study 5 delivered evidence for the Work-Nonwork Balance Crafting Scale in predicting work-nonwork balance. The novel Work-Nonwork Balance Crafting Scale captured crafting for the challenging balance between work and nonwork and performed well across several different working cultures in increasingly digitalized societies. Both researchers and practitioners may use this tool to assess crafting efforts to balance both life domains and to study relationships with outcomes relevant to employee health and well-being. (shrink)

BackgroundThe transplantation of porcine islet cells provides a new potential therapy to treat patients with type 1 diabetes mellitus (T1DM). Compared to other biomedical technologies, xenotransplantation stands out in terms of its involvement of animals as graft sources, as well as the possible transmission of infectious diseases. As these aspects are especially relevant for potential xenotransplantation recipients, it is important to assess their opinion regarding this technology, in particular in terms of the requirements that should be met in the informed (...) consent process for xenotransplantation.MethodsWe conducted qualitative interviews with seven T1DM patients to assess their information needs prior to xenotransplantation. Before the interview, the participants received a model informed consent form for a clinical trial with porcine islet cells transplantation. The interviews were transcribed and analysed using qualitative content analysis.ResultsIn the interviews, we identified several requirements that are crucial for patients with T1DM in order to consider xenotransplantation as a potential treatment option: therapy-related requirements, professional care and supervision, successful behaviour and attitude management, improving quality of life, and managing control/self-determination challenges. Regarding the informed consent form, several of the participants’ questions remained open and should be addressed in more detail. The interviewees stressed the importance of personal consultations.ConclusionsTo become a sustainable therapeutic option, patients especially expected an improved diabetes control and a reduction of diabetes-related burdens. Health-related aspects prove to be pivotal for diabetic patients when considering porcine islet cell transplantation. The use of pigs as source for organ retrievals was not considered as problematic. (shrink)

Improved control of agency is likely to be a prior and more important function of episodic memory than the epistemic-communicative role pinpointed by Mahr and Csibra. Taking the memory trace upon which scenario construction is based to be a stored internal model produced in past perceptual processing promises to provide a better account of autonoetic character than metarepresentational embedding.

L’auteur interroge le rapport de Lacan aux philosophes du passé et de son temps. Dans ce dialogue avec eux aussi bien que contre, quelle est la position originale de Lacan? Le terme de folisophie est un witz proposé pour en rendre compte.

« Les choses qu’on peut enseigné ne valent pas la peine d’être apprises ».Paul Claudel Invité dans ce séminaire de philosophie à parler de l’affectivité, je souhaite commencer par préciser de quel lieu je parle. Ce lieu est celui de la psychanalyse. Les références qui seront les miennes sont donc l’expérience personnelle des cures dites analytiques, d’une part, et d’autre part la doctrine freudienne, lue, interprétée, éclairée par Lacan. C’est donc sous le signe de cette praxis que j’abordera...

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 1 Seiten: 149-191.

Hegel's aim in this work is to interpret the varied phenomena of Nature from the standpoint of a dialectical logic. Those who still think of Hegel as a merely a priori philosopher will here find abundant evidence that he was keenly interested in and very well informed about empirical science.

In lieu of an abstract, here is a brief excerpt of the content:Criminal Law, Pain Relief, and Physician Aid in DyingFaye Girsh, Ed.D., Executive DirectorMadam:The article by Cantor and Thomas on “Pain Relief, Acceleration of Death, and Criminal Law” (KIEJ, June 1996) was a tortured attempt to develop criteria for the humane and compassionate physician who tries to serve the needs of a patient in unremitting pain. There are three areas that merit comment.The authors dealt with pain medications that (...) might have the undesirable side effect of causing death. They did not mention tolerance, which usually occurs in a patient with chronic pain and which would require exceedingly high doses to be effective. They did not mention barbiturates, which are preferable to opiates in causing death and which are used increasingly by compassionate physicians to answer the pleas of their suffering patients, but for which there is no excuse about alleviating pain. Would the criminal law just call the prescription of a lethal dose of barbiturates a reckless act and require conviction? Fortunately, juries, as the authors point out, do not balance these formulas on the head of a pin. When they see the circumstances under which these doctors do help their patients, they choose to nullify the law and would ignore the suggestions made in this article.The authors refer to the “consent” of the patient. They do not mention that these doctors are operating with more than consent; they are administering these medications because suffering patients are begging them to put them out of their pain and the indignities of the dying process. The article discusses the process as though it were the same as consent to elective surgery. These patients—with AIDS, cancer, and hopeless neurological degeneration—are not simply agreeing to a procedure; they are desperately seeking a way out. If the criminal law were to develop criteria for physician aid in dying, certainly one of them should be the active, witnessed, repeated request of such a patient for a certain, quick, painless, gentle death.The third point is that physicians do not face prosecution when administering no treatment to a patient whose life could be saved with treatment but who chooses not to receive it. This has been upheld by the U.S. Supreme Court; no criteria for suffering, alternatives, terminality, justifiability, or unbearability are required. The doctor can stand by while the patient dies what may be a protracted, difficult death, but it is within the law. What matters in this situation is the decision of the patient to refuse treatment, and that is absolute. How ironic that the patient who cannot refuse treatment must, with his or her doctor, jump through all these hoops to achieve a peaceful death.One worries that the physician who must balance the risk of “risky pain relief” against the accusation of recklessness will err in the direction of allowing [End Page 103] the patient to bear the pain rather than help with a dose of analgesics that might be considered beyond the stipulated “risk.”Why don’t we just be honest about it? Allow dying or hopelessly ill patients to make the decision about what they want by passing a carefully defined law allowing euthanasia rather than balancing the risk and trying to determine the “purpose” of the physician’s ministrations. We protect some patients from themselves while allowing others almost complete autonomy to make the choice of ending their lives. The authors were right in saying that proponents of rational laws consider this sheer hypocrisy.Faye Girsh, Executive DirectorHemlock Society U.S.A. Denver, COFaye Girsh misconceives our article’s objective as an “attempt to develop criteria” for the humane physician. Our goal in writing the paper was to analyze the current criminal law framework in the hope of sharpening debate and engendering normative critiques. We readily acknowledge tensions in the current legal framework and would support changes in that framework.Copyright © 1997 The Johns Hopkins University Press... (shrink)

This volume is a collection of essays by various contributors in honor of the late Laurence Berns, Richard Hammond Elliot Tutor Emeritus at St. John's College, Annapolis. The essays address the literary, political, theological, and philosophical themes of his life's work as a scholar, teacher, and constant companion of the "great books.".

Penseur majeur de la gauche antitotalitaire, eclipsé partiellement par les grandes figures de Derrida, Barthes ou Lacan, Cornelius Castoriadis (1922-1997) est un penseur que l'on commence à peine à (re)découvrir, alors que ses écrits deviennent accessibles au public francophone. Tout à la fois philosophe, militant politique, économiste, psychanalyste, sociologue, anthropologue et connaisseur éclairé des arts et des mathématiques, il fournit des outils intellectuels pour appréhender certaines des questions brûlantes de notre époque (rôle de la religion dans la société, critique des (...) inégalités, place du biologique dans le comportement humain, etc.), tout en les restituant dans le fonctionnement social-historique des sociétés humaines en général. Son œuvre, partie du marxisme puis s'en détachant, tente de faire le lien entre la psyché individuelle et les significations imaginaires qui tiennent ensemble les groupes humains mais autorisent aussi, de ce fait, les ruptures et créations - rares certes, mais toujours possibles. (shrink)

Edited by Hans-Christoph Schmidt am Busch & Christopher Zurn. This volume collects original, cutting-edge essays on the philosophy of recognition by international scholars eminent in the field. By considering the topic of recognition as addressed by both classical and contemporary authors, the volume explores the connections between historical and contemporary recognition research and makes substantive contributions to the further development of contemporary theories of recognition.

This book explores the question of how international law is applied by domestic courts. Through case studies and analysis the contributors consider how traditions and diversity affect the interpretation of international law, from a mixture of doctrinal, practical, and theoretical approaches.