The study examined the distinction between two traditional work absence measures: frequency, reflecting voluntary absence, and duration, reflecting non-voluntary absence. The two measures were compared in a test of the relationship between work absence and employees’ perceptions of organizational ethics. Questionnaires and archive data were collected from 1,016 teachers in Israel. Organizational ethics was represented by three variables: ethical climate, organizational justice, and teacher’s tendency to misbehave. Results showed that four ethical constructs were related to absence frequency, while (...) only one was related to absence duration. The findings add to previous research on the distinction between voluntary and involuntary absence measures, and the superior sensitivity of frequency over duration as a measure of voluntary absence. In practice, the results may encourage principals and managers to create ethical workplaces to minimize absence frequency. (shrink)

Publishers love titles that begin How or Why. Better still, How and Why, combining edification with utility. The target group is that overlap between the self-help audience and the idly curious—which is to say, most of us. And since emotions are very much about self-help and self-harm, they offer rich pickings in a burgeoning market. Flanagan's How to Do things with Emotions is a philosopher's take on moral emotions, the allusion to J. L. Austin's How to Do Things with Words (...) chiming with the self-help milieu. Reviewing cases, Flanagan points out that most scientific work in this field derives from experiments on psychology students, about as unrepresentative a slice of humanity as you could find. For Flanagan, they are too WEIRD (Western, Educated, Industrialized, Rich, Democratic) to tell us much about the non-weird majority. To learn to “do emotions better,” he argues, we have to look farther afield. Although the emotional lives of cultural others are surely different from those taking Psychology 101, at some functional level they might be similar. Work out the conceptual logic and practical rationale of culturally elaborated emotions—Minangkabau “shame,” Ifaluk “righteous anger,” American “road rage”—and there is scope for comparison. Indeed, anthropology has shown as much, and it is from anthropology that Flanagan takes his cues. To mention two famous cases, what can we learn about anger management from Utku igloo-dwellers and Ilongot headhunters? Mutually dependent for survival in their snowy isolation, the Utku cannot risk getting angry. (They mercilessly tease their children into learning the futility of anger.) In the jungles of Luzon, Ilongot youths cast away their anger in externally directed violence: headhunting as cathartic sport. We can think of parallels closer to home.Flanagan's vigorously argued book, a tour de force of its kind, is both an anatomizing of anger and shame—two moral emotions we tend to “do badly”—and a proposal to “change how we do these emotions.” Indignation is fine, but anger that is vengeful or “pain-passing,” rather than righteous, is irrational and socially harmful. Shame can be incapacitating and cruel (the undeserved burn of a Twitter pile-on). What we need is reflective anger directed at injustice and a “mature sense of shame” that reminds us of the social contract and stops us misbehaving.In its How-and-Why format, the book combines theory and practice, metaethics with moralism. Here is how a prof should do self-help. But if the diagnosis is well made, the remedy is hard to imagine. As Flanagan recognizes, moral sentiments and practices are embedded in intricate forms of life and not readily detachable. Anger Utku-style is not a transferable skill, nor are educative routines forged in social ecologies remote from our own. Lacking serviceable models, Flanagan falls back on the anthropological justification that knowledge of cultural diversity expands our sense of human possibility, of other roads taken. In a globalizing world, difference is its own reward. For me, an anthropologist, that maxim is enough. Yet difference bedevils comparison, jinxing the units, warping criteria. Most languages lack a word for emotion or an equivalent umbrella concept; nor do emotion words translate well across languages. Emotion may be an incoherent notion, or at best a heuristic.Flanagan's use of the WEIRD tag makes things a bit too easy. Does it cover farmhands and factory workers? Are we so democratic, anyway? More damagingly, a typological approach blurs the circumstances of family, community, and biography that define an emotional episode and shape its phenomenology, the way it is felt and experienced—what a violent outburst or fearful exit means in the context of a life. Take Joseph Conrad's Lord Jim, who flees a scene of failure and derails his life. It requires a long narrative to unravel the implications of his jumping ship and the paralyzing shame he experiences before the judgment of society. Or consider the scene in Anna Karenina in which the dignified and self-important Karenin, apprised of Anna's adulterous liaison, agonizes over the threat to his existence. To call his response jealousy would not scratch the surface. Characteristically for Tolstoy, the emotions go unnamed. Instead, we witness Karenin's fervid deliberations (emotions involve thoughts), vacillations (emotions have action tendencies), anguished calculations of impending scandal (emotions are appraisals), and bodily changes (emotions are cognized feelings). We shudder at the brutal metaphors through which he grasps his predicament and its cure: like rooting out a bad tooth, he decides. That welter of particularities escapes the theorist who needs clear-cut, comparable units, formulaic instances of jealousy or anger. But what are you left with if you omit the details? What would remain of Karenin's existential crisis?The novelist's privileged access to subjectivity is, of course, unavailable to the scientist, but the larger context of plot and character—a history of relations that gives emotional episodes their shape and power—has its analog in the ethnographic domain. Emotions are public as well as private events, their meanings and effects depending on a fit with social reality, a clash of perspectives. In thought and feeling, we are never really alone. All of which suggests that narrative, fictional or nonfictional, can capture the ongoing moment in a way that eludes other methods. If what we are after is living emotion, it is the movie, not the snapshot, that surely matters. No point in comparing “emotions” no one ever really experienced outside of an experiment.But there's the rub. In generalization—the goal of emotion theory—an emotion's social meaning, personal significance, pragmatic function, and narrative context get stripped out. All that makes it what it is! Even in doggedly empirical anthropology, detailed emotional episodes are rare (Jean Briggs's Utku ethnography Never in Anger, published in 1970, is still unsurpassed). Instead we get recollections and summary examples, lacking the constitutive detail, real-time evolutions, and consequences of the real thing. Yet these must serve for comparison, fodder for countless theoretical speculations. Are we at risk of analyzing faux emotions and building theories on cardboard constructions?An empty Arctic stage, a handful of characters, life simplified to survival: Briggs is a hard act to follow. Bare life does not make for basic emotions. On the white set, emotions prove hard to parse. That gruff hesitation, that flashing glint—are they tokens of anger? Empathy will not suffice. As Briggs shows, narrative context is all. And in our more cluttered emotional worlds, the value of backstory, interwoven biographies, and emotional plots is all the greater. Flanagan is right; we must do emotions better. (shrink)

Competition plays a substantial and structural role in philosophy today. It is therefore remarkable that it has received little systematic ethical scrutiny in the literature until now. This paper aims to contribute to establishing a discussion about competition in the discipline of philosophy by arguing (i) that philosophy is not inherently competitive and (ii) that competition tends to corrupt the practice of philosophy. Regarding (i), I argue that philosophy can best be understood as a cooperative endeavour. The idea that philosophy (...) is a matter of competitive adversarial argumentation impedes philosophers from achieving what philosophy is all about, that is, realising what Alasdair MacIntyre calls ‘internal goods’: acquiring greater wisdom and knowledge and getting closer to the truth. I then show that a lot of the competition that characterises today’s practice of philosophy revolves around obtaining external goods, such as money, status, prizes and academic positions. While external goods are needed to sustain and regulate the practice of philosophy, competition for such goods also tends to corrupt the practice (ii), by which I mean that internal goods are seriously compromised. This, in turn, excludes prospective philosophers who are not ‘competitive’ enough, which is also a loss for philosophy generally. (shrink)

Trust in the media has become an increasingly important issue in communication research. Traditional credibility research and modern media skepticism studies have bred a multiplicity of empirical findings illustrating the attitudes of the recipients toward the mass media, possible reasons for trust or skepticism, and possible consequences of media trust for the individual and society. However, the psychological causes of trust in the media have not attracted much attention in communication research. This is especially true for personality traits such as (...) individual level of interpersonal trust, which, as a global attitude, might be considered as one possible reason for the development of further trust relationships. In this paper it is assumed that the individual level of generalized social trust is one possible reason for the development of trust in the media. It is assumed that people tending to generally trust their fellow humans also express high levels of trust in the media and in other institutions. Based on a representative telephonic survey of the German population, it was found that there are positive correlations between interpersonal trust, trust in the media, and trust in other institutions. (shrink)

The publication of Bob Brenner's long-awaited analysis of the development of post-war capitalism is to be welcomed. Brenner's systematic review of a mass of data on the development of the US, German and Japanese economies finally, and incontrovertibly, destroys the ‘profit squeeze’ explanation for the tendencies to stagnation and crisis which have afflicted global capitalism over the past thirty years. This once fashionable theory explained the crisis tendencies of capitalism in terms of the ability of workers to restrict profitability through (...) their demands for higher wages and their resistance to the intensification of labour. It is manifestly the case that the struggles of workers over the past thirty years have been predominantly defensive struggles, attempting, at best, to limit the erosion of relative gains of previous years in the spheres of wages, job control and welfare provision. The resistance of workers to a further intensification of their exploitation may have presented a barrier to the resolution of the crisis on the basis of capital, but it is certainly not the struggle of workers that has provoked the crisis. (shrink)

In the Timaeus, human bodies are treated as homeostatic systems, striving to maintain their natural state. This striving constitutes Plato’s explanatory framework for perception: perceptions come about when the equilibrium is shaken, and when it is restored. The article makes two main suggestions: first, that experienced pleasure and pain are grounded in non-experiential departures from and restorations of the natural state. Second, that the striving to maintain the natural state grounds perceptual interests, especially through conscious algesic and hedonic affection. Explanation (...) of what humans find desirable and avoidable in their environment – what they attend to – is a complicated story that in the context of the Timaeus must include the role of human rational abilities. This article, however, only sheds light on its other, very basic aspect: the teleology involved in bodies and how it affects perceptual interests. (shrink)

Within the literature on emotion and behavioral action, studies on approach-avoidance take up a prominent place. Several experimental paradigms feature successful conceptual replications but many original studies have not yet been replicated directly. We present such a direct replication attempt of two seminal experiments originally conducted by Chen and Bargh (1999). In their first experiment, participants affectively evaluated attitude objects by pulling or pushing a lever. Participants who had to pull the lever with positively valenced attitude objects and push the (...) lever with negatively valenced attitude objects (i.e., congruent instruction) did so faster than participants who had to follow the reverse (i.e., incongruent) instruction. In Chen and Bargh's second experiment, the explicit evaluative instructions were absent and participants merely responded to the attitude objects by either always pushing or always pulling the lever. Similar results were obtained as in Experiment 1. Based on these findings, Chen and Bargh concluded that (1) attitude objects are evaluated automatically; and (2) attitude objects automatically trigger a behavioral tendency to approach or avoid. We attempted to replicate both experiments and failed to find the effects reported by Chen and Bargh as indicated by our pre-registered Bayesian data analyses; nevertheless, the evidence in favor of the null hypotheses was only anecdotal, and definitive conclusions await further study. (shrink)

Extending prior research on the characteristics potentially associated with adolescents’ tendencies to be a moral rebel, the present study found that adolescents themselves, their peers, and their teachers agreed on adolescents’ tendencies to possess a moral identity, possess moral courage characteristics, and be a moral rebel. Although moral identity did not consistently predict the tendency to be a moral rebel, all indices of the adolescents’ moral courage characteristics positively predicted the tendency to be a moral rebel.

Competition plays a substantial and structural role in philosophy today. It is therefore remarkable that it has received little systematic ethical scrutiny in the literature until now. This paper aims to contribute to establishing a discussion about competition in the discipline of philosophy by arguing that philosophy is not inherently competitive and that competition tends to corrupt the practice of philosophy. Regarding, I argue that philosophy can best be understood as a cooperative endeavour. The idea that philosophy is a matter (...) of competitive adversarial argumentation impedes philosophers from achieving what philosophy is all about, that is, realising what Alasdair MacIntyre calls ‘internal goods’: acquiring greater wisdom and knowledge and getting closer to the truth. I then show that a lot of the competition that characterises today’s practice of philosophy revolves around obtaining external goods, such as money, status, prizes and academic positions. While external goods are needed to sustain and regulate the practice of philosophy, competition for such goods also tends to 'corrupt' the practice, by which I mean that internal goods are seriously compromised. This, in turn, excludes prospective philosophers who are not ‘competitive’ enough, which is also a loss for philosophy generally. (shrink)

Study of the relationship between the cultivated jews of Berlin and the German ical culture through the analysis of the role played in the latter by the idea of "personality", codeword of the German mandarins' ideology.Estudo da relação entre os judeus cultivados de Berlim e a cultura clássica alemã por meio da análise do papel nela representado pela idéia de "personalidade", senha da ideologia dos mandarins alemães.

This study examines the relationships between violation of the Buddhist Five Precepts, money consciousness, and the tendency to pay bribes among organizational employees in Bangkok, Thailand. A total of 385 organizational employees in Bangkok participated in the study. Structural equation models were used to test the relationships. The fitted model shows a mediation effect of money consciousness on the relationship between violation of the Buddhist Five Precepts and the tendency to pay bribes. Results indicate that the extent of (...) violation of the Buddhist Five Precepts is associated with money consciousness to predict the tendency to pay bribes. Observing the Buddhist Five Precepts and not allowing money consciousness to influence behaviors may reduce ethical problems. (shrink)

Abusive supervision has been shown to have significant negative consequences for employees’ well-being, attitudes, and behavior. However, despite the devastating impact, it might well be that employees do not always react negatively toward a leader’s abusive behavior. In the present study, we show that employees’ organizational identification and abusive supervision interact for employees’ perceived cohesion with their work group and their tendency to gossip about their leader. Employees confronted with a highly abusive supervisor had a stronger perceived cohesion and (...) engaged in less gossiping behavior when they identified more strongly with their organization. Our findings illustrate that organizational identification functions as a buffer for those confronted with an abusive supervisor. (shrink)

Extending previous research on the characteristics associated with adolescents’ general tendency to be a moral rebel, the present study examined the roles of moral identity and moral courage characteristics on 3 expressions of the tendency to stand up for one’s beliefs and values despite social pressure not to do so. Results revealed that general and situation-specific moral courage characteristics are important motivators of individuals’ caring, just, and brave expressions of the tendency to be a moral rebel, especially (...) when they possess a relatively strong moral identity. (shrink)

At the core of anthropomorphism lies a false-positive cognitive bias to over-attribute the pattern of the human body and/or mind. Anthropomorphism is independently discussed in various disciplines, is presumed to have deep biological roots, but its cognitive bases are rarely explored in an integrative way. I present an inclusive, multifaceted interdisciplinary approach to refine the psychological bases of mental anthropomorphism. I have integrated 13 conceptual dissections of folk finalistic reasoning into four psychological inference systems (physical, design, basic-goal and belief stances); (...) the latter three are truly teleological and thus prone to anthropomorphisms. I then have empirically integrated the cross-disciplinary genetic, neural, cognitive, psychiatric, developmental, comparative and evolutionary/adaptive evidence that converge supporting the nature of the distinct stances. The over-reactive calibration of the three teleological systems is framed as an evolved design feature to avoid harmful ancestral contexts. Nowadays, these stances easily engage with scientific reasoning about bio-evolutionary matters with negative and positive consequences. Design, basic-goal, and belief stances benefit biology by providing cognitive foundations, expressing a high-powered explanatory system, promoting functional generalization, fostering new research questions and discoveries, enabling metaphorical/analogical thinking and explaining didactically with brevity. Hence, it is neither feasible nor advantageous to completely eliminate teleology from biology. Instead, we should engage with the eight classes of problems in bio-philosophy and bio-education that relate to the three stances: types of anthropomorphism, variety of misunderstandings, misleading appeal, legitimacy controversy, gateway to mysticism, total prohibition and its backfire effect. Recognizing the distinction among design, basic-goal, and belief stances helps to elucidate much of the logic underlying these issues, so that it enables a much more detailed taxonomy of anthropomorphisms, and organizes the various misunderstandings about evolution by natural selection. It also offers a solid psychological grounding for anchoring definitions and terminology. This tripartite framework also shed some light on how to better deal with the over-reactive stances in bio-education, by organizing previous pedagogical strategies and by suggesting new possibilities to be tested. Therefore, this framework constitutes a promising approach to advance the debate regarding the psychological underpinnings of anthropomorphisms and to further support regulating and clarifying teleology and anthropomorphism in biology. (shrink)

This paper examines Kirzner's contribution to the study of the equilibrating tendency in economics. By analyzing his interpretation of Jevons’ law of indifference, we participate in the debate on Kirzner association with neoclassicals when discussing the equilibrating tendency. A reconstruction of Kirzner’s use of Jevons’ law is conducted, considering his argumentative strategy when presenting the Austrian economics ideas to other professionals in the field. We conclude that Kirzner drew close to neoclassical economics to emphasize the relevance and uniqueness (...) of Austrian economics. By doing so, we highlight the main differences between the two currents of economic thought. (shrink)

Findings from prior research show that there is a general tendency to discipline top sales performers more leniently than poor sales performers for engaging in identical forms of unethical selling behavior. In this study, the authors attempt to uncover moderating factors that could override this general tendency and bring about more equal discipline for top sales performers and poor sales performers. Surprisingly, none were found. A company policy stating that the behavior in question was unacceptable nor a repeated (...) pattern of unethical behavior offset the general tendency to treat top sales performers more leniently than poor sales performers. In an attempt to dig deeper to find a significant moderating effect, two follow-up experiments were conducted. In the first follow-up experiment, a specific training program designed to communicate top management's desire to treat ethical matters equally based on the severity of the act had no effect on equalizing the discipline between top sales performers and poor sales performers. In the second follow-up experiment, a stronger company policy that specified a prescribed level of punishment also failed to equalize the discipline. A superior sales performance record appears to induce more lenient forms of discipline, despite the presence of other factors and managerial actions that are specifically instituted to produce more equal forms of discipline. The answer to the question posed in the article title is, "apparently very strong!". (shrink)

A self-report questionnaire about involvement in different types of bullying, what behaviours were regarded as bullying, and attitudes towards bullying, bullies and victims was completed by pupils in Year 7 (aged 11/12) through to Year 10 (aged 14/15) ( n = 170). Overall, direct verbal assault was the most commonly reported, and stealing the least frequently reported, type of bullying. For six specific types of bullying investigated, and for a composite measure of all types of bullying, significantly fewer Year 9 (...) pupils than pupils in the other three years reported that they had behaved in these ways in the previous week. No significant sex differences emerged on these measures. These findings suggest that general patterns in bullying activities as a function of age and sex obtained in previous studies do not always hold. Although most pupils indicated that they thought that six out of eight types of behaviour viewed as bullying by researchers should be regarded as bullying, a substantial minority did not. The present study also extended bullying research by examining associations between pupils' definitions and attitudes towards bullying and their reports of bullying others. For one specific type of bullying, 'Forcing people to do things that they don't want to do', significantly fewer pupils who reported that they had behaved in this way than who reported that they had not done so included it in their definition of bullying. A consistent pattern of significant negative correlations of moderate size between attitudes and self-reported involvement in specific types of bullying were obtained. The implications of these findings for those concerned with tackling bullying in schools were discussed. (shrink)

The present study investigated variables potentially associated with a lack of concern about COVID-19 and belief in the conspiracy theory that China is responsible for the virus. In particular, the study looked at Authoritarianism, Conspiracy Beliefs, gender, and consistency of handedness as predictors of nine Likert-type items gauging attitudes, behavior, and beliefs regarding the virus. Initial analyses showed that Authoritarianism predicted less concern about the impact of the virus on health, less mask wearing, and a stronger belief in China’s responsibility (...) for the illness. Conspiracy Beliefs were associated with a stronger belief in China’s responsibility. Women expressed greater degrees of concern about their own and others’ health and about the financial wellbeing of others. In order to reduce the number of dimensions, and thus the number of tests that could yield a type one error, the nine items were then submitted to a principal components analysis which yielded a “Concern about COVID” factor and a “Blame for China” factor. Authoritarianism is generally associated with less concern about the virus. In addition, men showed less concern about the virus overall than women. Both Authoritarianism and Conspiracy Beliefs accounted for unique variance in blame on China for the virus. (shrink)

Jean Nicod, born in 1893, died far too young in 1924. He is remembered today as one of the foreign disciples (among them Ludwig Wittgenstein and Norbert Wiener) attracted to Cambridge by Russell after the publication of the Principia. We publish here a translation of “Les tendances philosophiques de M. Bertrand Russell”, which appeared in the Revue de Métaphysique et de Morale in 1922. The article is testimony not only to Nicod’s philosophical talents, but also of how Russell’s philosophy could (...) be received in France at the beginning of the twentieth century. (shrink)

This essay describes some of the basic pragmatic tendencies at work in the world of working and then shows how the finite provinces of meaning of theoretical contemplation and literature act against those pragmatic tendencies. This analysis prepares the way to see how the religious province of meaning in a similar but also distinctive way acts back against these pragmatic tendencies. These three finite provinces of meaning make it possible to see the world from another center of orientation than that (...) of the ego agens and its proclivity to bring transcendences within reach, thereby freeing oneself to a degree from the fundamental anxiety and revealing the uniqueness of oneself and others, who are no longer subjected to working’s pragmatic imperatives. (shrink)

Focusing on the tendency of terrorist organizations to explosive attack, this article applied the institutional theory as the basis to explain the inherent logic of attack type similarity from the perspective of mimetic, coercive, and normative isomorphism. Subsequently, the study conducted an empirical analysis of the data onto 1825 terrorist organizations recorded in the Global Terrorism Database with the logistic regression method. The results show that: Terrorist organizations will learn from pre-existing terrorist organizations' experiences, and mimetic isomorphism will promote (...) explosive tendency; Due to the normative isomorphism effect, terrorist groups' tendency to explosive attacks is weakened by their increased duration; If terrorist organizations are hostile to a strong government, coercive isomorphism positively moderates the negative effects of increasing duration. The study suggests that counter-terrorism approaches such as destroying the learnable experience of attacks, addressing the root causes of terrorism, and maintaining a strong government may be helpful in stopping increasing terrorist activities, which is essential for reducing terrorist organizations' vivosphere, blocking the inter-flow and imitation between terrorist organizations, and ultimately interrupting the terrorist propagation chain. (shrink)

The reassessment of intentionality as “tendency” or “drive,” already important when the intentionality at stake designates the directedness of lived experiences toward a particular object, might be even more crucial when the orientation toward others is concerned. How do drives and affects intermingle within our intersubjective life and fashion our relations to others? The present paper will address this question by focusing on a particular or even primary kind of intersubjectivity: the mother–child relationship, that received a particular, yet still (...) insufficiently noticed attention in early phenomenology. Scheler and Husserl both analyse this relationship, indeed, in terms that imply drive intentionality as well as affective intentionality (that is, for what concerns the mother, maternal instinct and maternal love). In their view, this relation also has a crucial ethical significance, and may even be taken to be paradigmatic for ethical relationships as such. Accordingly, drive intentionality is understood as an instinctive orientation toward others, that love takes up and develops, thus providing an affective and even instinctive ground for ethical behaviour. All this imples the depart from an ethics grounded on the primacy and sufficiency of reason. (shrink)

Popular discussion of utopian possibilities and apocalyptic risks from new technologies is sometimes dismissed as ungrounded millennial hysteria. In this essay I reflect on the various types of historic, pancultural millennialism. I then suggest how contemporary forms of secular techno-utopian and techno-apocalyptic discourse reflect these millennialist types and their characteristic biases to over- or under-estimate catastrophic risks, and adopt fatalistic or inappropriate stances toward risk reduction. Then I suggest that awareness of these characteristic millennialist cognitive biases help us separate grounded (...) assessments of catastrophic risks from their attendant psycho-cultural baggage. By carefully parsing our hopes and fears about the future from the characteristic dysfunctions of millennialism we can tap millennialism's energy without being led astray by it. (shrink)