In this study, we comprehensively examine the relationships between ethical leadership, social exchange, and employee commitment. We find that organizational and supervisory ethical leadership are positively related to employee commitment to the organization and supervisor, respectively. We also find that different types of social exchange relationships mediate these relationships. Our results suggest that the application of a multifoci social exchange perspective to the context of ethical leadership is indeed useful: As hypothesized, within-foci effects (e.g., the relationship between organizational ethical leadership (...) and commitment to the organization) are stronger than cross-foci effects (e.g., the relationship between supervisory ethical leadership and commitment to the organization). In addition, in contrast to the “trickle down” model of ethical leadership (Mayer et al. in Org Behav Hum Decis Process 108:1–13, 2009), our results suggest that organizational ethical leadership is both directly and indirectly related to employee outcomes. (shrink)
This article is concerned with developing a philosophical approach to a number of significant changes to academic publishing, and specifically the global journal knowledge system wrought by a range of new digital technologies that herald the third age of the journal as an electronic, interactive and mixed-media form of scientific communication. The paper emerges from an Editors' Collective, a small New Zealand-based organisation comprised of editors and reviewers of academic journals mostly in the fields of education and philosophy. The paper (...) is the result of a collective writing process. (shrink)
edition (unseen), $12.95. traditions, bringing into being new modes of understanding. Paper Anthropology, and particularly ethnography, is torn between two quests, one to capture the diversity of social life and the other to discover universal principles structuring that diversity. Jackson examines these quests within the context of ethnographic fieldwork, focusing on the relationship between ethnographers and the people they study. He is concerned with defining the anthropological project as something more than the projection of the anthropologist's traditions and concerns (...) onto an alien culture. Rather, he would have the project open a genuine dialogue between people from different cultures or Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)
Oxford Handbooks offer authoritative and up-to-date surveys of original research in a particular subject area. Specially commissioned essays from leading figures in the discipline give critical examinations of the progress and direction of debates. Oxford Handbooks provide scholars and graduate students with compelling new perspectives upon a wide range of subjects in the humanities and social sciences. The Oxford Handbook of Contemporary Philosophy is the definitive guide to what's going on in this lively and fascinating subject. Jackson and Smith, (...) themselves two of the world's most eminent philosophers, have assembled more than thirty distinguished scholars to contribute incisive and up-to-date critical surveys of the principal areas of research. The coverage is broad, with sections devoted to moral philosophy, social and political philosophy, philosophy of mind and action, philosophy of language, metaphysics, epistemology, and philosophy of the sciences. This Handbook will be a rich source of insight and stimulation for philosophers, students of philosophy, and for people working in other disciplines of the humanities, social sciences, and sciences, who are interested in the state of philosophy today. (shrink)
What is the future of Philosophy of education? Or as many of scholars and thinkers in this final ‘future-focused’ collective piece from the philosophy of education in a new key Series put it, what are the futures—plural and multiple—of the intersections of ‘philosophy’ and ‘education?’ What is ‘Philosophy’; and what is ‘Education’, and what role may ‘enquiry’ play? Is the future of education and philosophy embracing—or at least taking seriously—and thinking with Indigenous ethicoontoepistemologies? And, perhaps most importantly, what is that (...) ‘Future’? These debates have been located in the work of diverse scholars: from the West, from Global South, from indigenous thinkers. In this collective piece, we purposefully juxtapose diverse takes on the future of these intersections. We have given up the urge to organise, place together, separate with subheadings or connect the paragraphs that follow. Instead, we let these philosophers of education and thinkers who use philosophical texts and ideas to sit together in one long read as potentially ‘strange and unusual bedfellows’. This text urges us to understand how these scholars and thinkers perceive our educational philosophical futures, and how the work and thinking they have done on thinking about what the future of that new key in philosophy of education may look like is embedded in a much deeper and richer literature, and personal experience. (shrink)
MichaelJackson ’s _Lifeworlds_ is a masterful collection of essays, the culmination of a career aimed at understanding the relationship between anthropology and philosophy. Seeking the truths that are found in the interstices between examiner and examined, world and word, and body and mind, and taking inspiration from James, Dewey, Arendt, Husserl, Sartre, Camus, and, especially, Merleau-Ponty, Jackson creates in these chapters a distinctive anthropological pursuit of existential inquiry. More important, he buttresses this philosophical approach with committed (...) empirical research. Traveling from the Kuranko in Sierra Leone to the Maori in New Zealand to the Warlpiri in Australia, Jackson argues that anthropological subjects continually negotiate—imaginatively, practically, and politically—their relations with the forces surrounding them and the resources they find in themselves or in solidarity with significant others. At the same time that they mirror facets of the larger world, they also help shape it. Stitching the themes, peoples, and locales of these essays into a sustained argument for a philosophical anthropology that focuses on the places between, Jackson offers a pragmatic understanding of how people act to make their lives more viable, to grasp the elusive, to counteract external powers, and to turn abstract possibilities into embodied truths. (shrink)
Many of the things that we try to explain, in both our common sense and our scientific engagement with the world, are capable of being explained more or less finely: that is, with greater or lesser attention to the detail of the producing mechanism. A natural assumption, pervasive if not always explicit, is that other things being equal, the more finegrained an explanation, the better. Thus, Jon Elster, who also thinks there are instrumental reasons for wanting a more fine-grained explanation, (...) assumes that in any case the mere fact of getting nearer the detail of production makes such an explanation intrinsically superior: “a more detailed explanation is also an end in itself”. Michael Taylor agrees: “A good explanation should be, amongst other things, as fine-grained as possible.”. (shrink)
I discuss whether Michael Tye, in Ten Problems of Consciousness. Cambridge, Massachusetts: MIT Press, 1966, holds that phenomenal properties are neurological properties, but that what gives them their phenomenal property names are their highly complex interconnections with other neurological properties and, most especially, subjects' surroundings. Or, alternatively, whether he holds that they are higher-level, wide functional properties in the sense of being properties of having properties that fill some specified wide or distal roles.