According to social learning theory, we explored the relation between ethical leadership and knowledge hiding. We developed a moderated mediation model of the psychological safety linking ethical leadership and knowledge hiding. Surveying 436 employees in 78 teams, we found that ethical leadership was negatively related to knowledge hiding, and that this relation was mediated by psychological safety. We further found that the effect of ethical leadership on knowledge hiding was contingent on a mastery climate. Finally, theoretical and practical implications were (...) discussed for leadership and knowledge management. (shrink)

Background: This study examined the cyberbullying experience and coping manners of adolescents in urban Vietnam and explored the mediating effect of different support to the associations between cyberbullying and mental health issues.Methods: A cross-sectional study was performed on 484 students at four secondary schools. Cyberbullying experience, coping strategies, psychological problems, and family, peer, and teacher support were obtained. Structural equation modeling was utilized to determine the mediating effects of different support on associations between cyberbullying and psychological problems.Results: There were 11.6 (...) and 28.3% of students who reported that they experienced and observed at least one cyberbullying act in the last 3 months, respectively. Among the victims, only 48.2% tried to stop the perpetrators. Meanwhile, the majority of observers belonged to the “Intervene” group who tried to report cyberbullying acts or help victims. Family support was found to partially mediate associations between cyberbullying experience and observation with levels of psychological problems among adolescents.Conclusion: The 3-month rate of cyberbullying experience and observation among urban adolescents aged 11–14 was low. However, current coping strategies against cyberbullying were not sufficient. Family support is an important factor that should be considered for designing interventions to mitigating the impacts of cyberbullying on the mental health of adolescents. (shrink)

There seems to be a broad agreement that curiosity is important in education. However, current research often seeks to answer the question of how best to nurture curiosity and fails to ask the normative question of why this should be done. A closer look reveals that the reasons for justifying the importance of curiosity vary, with some theorists pointing to its role in cognitive development as a starting point for learning, and others praising it as an element of democracy and (...) a child’s right to participation. Most of these approaches understand curiosity as an individual urge or desire for knowledge. In contrast, this article will examine a relational understanding of the concept by focussing on social curiosity. Instead of following a cognitive developmentalist, intellectual virtue or emancipatory approach to valuing curiosity, I will employ relational ethical theory. The argument then explores a possible analogy between social curiosity and the concept of sovereign expressions of life, as developed by the Danish philosopher and theologian K.E. Løgstrup. By drawing on his relational ethics, the article aims to expand the theoretical grounds on which curiosity can be normatively legitimised in education. With children spending longer and longer hours in educational, structured and adult-led settings, I conclude with a twofold normative claim: Social curiosity should be a part of all relations in education and its absence should lead to an ethical demand. In addition, an awareness of the actual deeds through which social curiosity is realised is also a topic that must be addressed by educators. (shrink)

The social environment influences what information individuals sample: people are often exposed to alternatives that are popular. This can systematically change an individual's evaluation of an alternative if she had previously been avoiding it due to a negative evaluation. The authors show that social exposure can have positive or negative effects on evaluation, depending on how popularity and prior evaluations interact. This theory was supported by a large‐scale analysis of data from a hotel chain.

Across languages, we find indefinites that trigger modal inferences. One such indefinite is Spanish alg´un. The sentence in (1), for instance, makes an existential claim (that there is a student that Mar´ıa married), and additionally conveys that the speaker does not know which student satisfies this claim. Hence, adding the continuation namely Pedro, which explicitly identifies the student that Mar´ıa married, would result in oddity. In contrast, the counterpart of (1) with the ‘plain’ indefinite un allows for such a continuation, (...) witness (2). (shrink)

In his speech to an assembly of « corporate citizens » at the conference « Fibers and Textiles for the Future » at the University of Tampere in Finland, Hank Hardy Unruh of the WTO explains all the advantages of freedom and remote labor: After all, the American South, a great producer of textiles in its time, gained nothing from its localization of slavery. But remote labor demands close-up forms of surveillance and therefore creates a new market, for which the (...) WTO proposes a « textile solution » ... By passing themselves off as the representatives of an unbearable new world order to which businessmen and technocrats have not ceased to assent, the Yes Men create au extremely effective form of invisible theater, intervening’ in real situations and using various media to deliver their parodic and precise critique of neoliberal ideology. (shrink)

Across languages, we find epistemic indefinites, i.e. existential determiners that can convey information about the speaker’s epistemic state.1 One such indefinite is Spanish alg´un, which marks ignorance on the part of the speaker. By using alg´un in (1a) the speaker signals that he is unable (or unwilling) to identify the doctor that Mar´ıa married. Hence, it would be odd for him to add a namely continuation that explicitly identifies the doctor in question, as in (1b). From now on, we will (...) refer to the marking of the speaker’s lack of knowledge as an ‘epistemic effect.’ (Alonso-Ovalle and Men´endez-Benito, 2003). (shrink)

Across languages, we find indefinites that trigger modal inferences. This article contributes to a semantic typology of these items by contrasting Spanish alg´un with in-.

The master narrative of Apartheid South Africa created a specific identity for white boys and men and, together with this identity, a very particular role and place within the South African context. This identity was exemplified in the men who were conscripted into the military from 1967 until 1994, and who participated in operations on the border regions of Namibia and Angola as well as within local townships in the war of liberation against apartheid and minority rule. Many veterans have (...) been left grappling not only with the traumas associated with combat but also with the loss of their identities as war heroes in a country under changed political control. As a result, many of their personal stories and experiences of combat have been silenced by society at large and also, to varying degrees, within their own families, the Church, and among the younger generation who have grown up under a different dispensation. The conflict between vacillating narratives of villains who fought on the wrong side of history and victims of a closed socialisation system has supported the identity struggle faced by many veterans today. Against this backstory, this article explores the effects of storytelling as a trauma release using a narrative approach.Contribution: This article offers a contribution to the use of storytelling in pastoral conversations as a trauma release for untold stories. This insight links to the focus and scope of the journal as a pastoral narrative approach has been used under the umbrella of Practical Theology. (shrink)

In written and spoken communications, figures of speech (e.g., metaphors and synecdoche) are often used as an aid to help convey abstract or less tangible concepts. However, the benefits of using rhetorical illustrations or embellishments in visualization have so far been inconclusive. In this work, we report an empirical study to evaluate hypotheses that visual embellishments may aid memorization, visual search and concept comprehension. One major departure from related experiments in the literature is that we make use of a dual-task (...) methodology in our experiment. This design offers an abstraction of typical situations where viewers do not have their full attention focused on visualization (e.g., in meetings and lectures). The secondary task introduces “divided attention”, and makes the effects of visual embellishments more observable. In addition, it also serves as additional masking in memory-based trials. The results of this study show that visual embellishments can help participants better remember the information depicted in visualization. On the other hand, visual embellishments can have a negative impact on the speed of visual search. The results show a complex pattern as to the benefits of visual embellishments in helping participants grasp key concepts from visualization. (shrink)

Unethical decision-making behavior within organizations has received increasing attention over the past ten years. As a result, a plethora of studies have examined the relationship between gender and business ethics. However, these studies report conflicting results as to whether or not men and women differ with regards to business ethics. In this article, we propose that gender identity theory [Spence: 1993, Journal of Personality and Social Psychology64, 624–635], provides both the theory and empirical measures to explore the influence of psychological (...) gender traits and gender-role attitudes on ethical perceptions of workplace behaviors. Statistical analyses of the data reveal that based on sex alone, no differences occur between men and women in their ethical perceptions. Yet, when a multidimensional approach to gender is applied, results show that expressive traits and egalitarian gender-role attitudes contribute to both men’s and women’s propensity to perceive unethical workplace behaviors as unethical. The implications of these findings and suggestions for future research are presented. (shrink)

At the beginning of the fifth century there was a change in the style of clothing worn by Athenian men.1 When Thucydides speaks of it,2 he first describes how the Greeks of ancient times used to carry weapons in everyday life, just as the barbarians of his own day still did. The Athenians were the first to lay weapons aside and to take up a relaxed and more luxurious way of life.

Unethical decision-making behavior within organizations has received increasing attention over the past ten years. As a result, a plethora of studies have examined the relationship between gender and business ethics. However, these studies report conflicting results as to whether or not men and women differ with regards to business ethics. In this article, we propose that gender identity theory [Spence: 1993, Journal of Personality and Social Psychology 64, 624–635], provides both the theory and empirical measures to explore the influence of (...) psychological gender traits and gender-role attitudes on ethical perceptions of workplace behaviors. Statistical analyses of the data reveal that based on sex alone, no differences occur between men and women in their ethical perceptions. Yet, when a multidimensional approach to gender is applied, results show that expressive traits and egalitarian gender-role attitudes contribute to both men’s and women’s propensity to perceive unethical workplace behaviors as unethical. The implications of these findings and suggestions for future research are presented. (shrink)

There are two opposed theories which attempt to account for the processes of problem solution involved in learning and intelligence. The former is neural in its basis and postulates the existence of a bare connection as a bonding or linkage of two experiences. The second theory, that of gestalt, implies that learning or apprehension involves a relationship of the parts of the experience to each other as well as to the whole. While these psychological schools are exclusive of and opposed (...) to each other, yet they are merely extremes of what actually exists. There is a minimum level of learning in which associationism is operative and a maximum intellectual level at which explicit relationships predominate. An examination of experimental results will show this to be the case. The results of conditioned reflex experiments in both animals and man appear to show that there is present nothing beyond arbitrary linkage or bonding between the parts of the situation involved. On the other hand, one finds a certain degree of implicit meaning involved in perceptual situations—the level of animal achievement—as well as a certain measure of transfer of meaning. Explicit meanings may be related by means of word symbols involving the principle of the concept through the medium of speech, and this is only arrived at by human beings. We may regard these higher levels as “emergents” from the level of bonding or linkage. (shrink)

In men and women sexual arousal culminates in orgasm, with female orgasm solely from sexual intercourse often regarded as a unique feature of human sexuality. However, orgasm from sexual intercourse occurs more reliably in men than in women, likely reflecting the different types of physical stimulation men and women require for orgasm. In men, orgasms are under strong selective pressure as orgasms are coupled with ejaculation and thus contribute to male reproductive success. By contrast, women's orgasms in intercourse are highly (...) variable and are under little selective pressure as they are not a reproductive necessity. The proximal mechanisms producing variability in women's orgasms are little understood. In 1924 Marie Bonaparte proposed that a shorter distance between a woman's clitoris and her urethral meatus (CUMD) increased her likelihood of experiencing orgasm in intercourse. She based this on her published data that were never statistically analyzed. In 1940 Landis and colleagues published similar data suggesting the same relationship, but these data too were never fully analyzed. We analyzed raw data from these two studies and found that both demonstrate a strong inverse relationship between CUMD and orgasm during intercourse. Unresolved is whether this increased likelihood of orgasm with shorter CUMD reflects increased penile–clitoral contact during sexual intercourse or increased penile stimulation of internal aspects of the clitoris. CUMD likely reflects prenatal androgen exposure, with higher androgen levels producing larger distances. Thus these results suggest that women exposed to lower levels of prenatal androgens are more likely to experience orgasm during sexual intercourse. . (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Humanism, Female Education, and Myth:Erasmus, Vives, and More's To CandidusA. D. CousinsWhen considering pleasure and chance as aspects of human experience, Thomas More sometimes gendered them female; that is to say, at times he represented them by drawing from the mythographies of Venus and of Fortune. But what did he suggest that actual women, as distinct from goddesses, were or should be or might become: what were his notions (...) of being a woman, of femaleness? Further, what did he suggest that women might contribute to the common weal? A useful way to start answering that question is to look at what More seems to have thought about educating women: in particular, women who were entering adult life—entering into what was agreed to be the major female role—by marrying for the first time and therefore newly taking upon themselves the management of a household. In one of his most ambitious Latin poems, as nowhere else, More wrote elaborately, concisely and problematically on the education of women who were in just those circumstances. My discussion attempts a repositioning of that poem, To Candidus: How to Choose A Wife A Poem in Iambic Dimeter Brachycatalectic (Versvs Iambici Dimetri Brachycatalectici ad Candidvm, Qvalis Vxor Deligenda). To make the attempt involves examining More's other Latin poems on women, as would be anticipated; however, I am mainly concerned here with affinities between To Candidus—then, to a lesser extent, some of More's associated Latin poems—and notions about female education that were or were to become part of the already long, and mostly male, debate about the nature of femaleness.1 To be [End Page 213] specific, I am chiefly concerned with affinities between More's poem and writings by Erasmus and by Vives on the education of prospective or of recent brides.Because the primary concern in my discussion is to clarify the relations between More's To Candidus and humanist notions on female education, especially notions put forward by two of More's humanist friends about young brides, I want initially to revisit the early modern debate on educating women, of course an important element of the wider debate about femaleness itself. One medieval and thence early modern idea on female education was that, in addition to what their mothers taught them, most women needed merely to receive religious and ethical instruction from their husbands, who would likewise instruct them in how to govern a household.2 After all, it was often pointed out, the household was women's natural domain: since, therefore, they would not normally engage with the world at large as would men—since, for example, they would not normally be educators, or writers, or politicians—women did not usually need the broad education appropriate to men.3 Assertion to the contrary was variously argued—and differences between or among those contrary assertions did not always depend on whether an author was male or female. In The Book of the City of Ladies (1405), a response to Boccaccio's De Mulieribus Claris and, perhaps unknowingly, also to Plutarch's The Virtues of Women, Christine de Pizan attempted to construct at once a refuge and a resource for [End Page 214] women, whom she recognized as having been misrepresented to themselves no less than to men throughout generations of misogynistic male fictions, ranging from satire to epic, from fable to history.4 Her City, in so far as it is a revisionist history of women, forms a textual space which does indeed offer a refuge as well as a resource, for Christine advocates that women, fulfilling their capabilities as women, aim at "cultivat[ing] virtue" and thereby gaining inclusion in the true, illustrious record of female achievement: membership of a textual community within which they will see themselves reflected and which is at one with the City of God.5 Inseparable from their seeking to do so, she emphasizes, will be their receiving education.6 Despite that emphasis—and despite her emphasizing that women are men's intellectual equals or, not infrequently, superiors—Christine nevertheless defends the concept that the domestic sphere and not the public is in general that "appropriate" to women.7... (shrink)

The claims that Dr. F. H. George makes on behalf of his machines are obscurely stated. Does he claim that a machine has been made and has actually produced a kind of response which is incalculable, given the specification to which it has been built and also the prescribed conditions, what is put in for the particular performance in question? “Incalculable” does not mean that nobody has bothered to calculate, but that somebody has bothered, that the calculations show that the (...) response in question is not among the calculated ones, that it is not chance or mechanical breakdown, but a specific response to something specific among the given conditions. If he could substantiate this claim, then I would reluctantly agree that some machines are cleverer and more thoughtful than I thought possible, and some men sillier and less thoughtful, for they deliberately design machines to do they know not what. (shrink)

There is a short answer to the question, whether scientific method can be applied to the study of the social relations of men, or, whether social sciences are possible; it is that these sciences exist and are in fact among the most ancient. Their success has perhaps been less startling than that of the physical sciences and they have perhaps been pursued with less enthusiasm. But there are reasons for this inherent in the nature of the social sciences, as I (...) shall try to show. (shrink)

ONE might characterize the late twentieth century as a period when men have become oblivious of nature. Not only- is the concept of human nature under attack, but the broader awareness of nature itself, of things that exist by nature as opposed to those that exist through other causes, is no longer part of our mental equipment. The ecological crisis and the near exhaustion of many natural resources bear eloquent witness to this state of affairs. The scientific and industrial revolutions (...) have made us proficient at converting the objects that surround us into artifacts, at "manipulating nature," if you will, but they have dulled our appreciation for the intelligibility of nature in its own right. As an example I would cite the latest theme to attract attention in the philosophy of science, that of scientific revolutions and theory change, which has sought to substitute the notion of progress for that of truth. According to Thomas Kuhn and Larry Laudan, among others, science can no longer be said to be concerned with investigating the truth about the universe in which we live-another way of speaking about the truth of nature. Instead, the goal of science is seen by them to be progress, progress defined in terms of problem-solving effectiveness rather than as an approach to truth. In their view rationality has ceased to have an extrinsic norm; men are rational to the extent that they can solve puzzles or problems, not to the extent that they can understand the world of nature that surrounds them. (shrink)

The editor suggested my writing an article on the question whether it was possible to provide an ethics based upon principles which would be agreed to by all enlightened men, and he further suggested that I should begin the article by stating clearly what morality is. That is a somewhat difficult task, because while “morality” might be defined as “living as one ought,” it is a very disputable question whether and how this “ought” is itself to be defined, and I (...) could not undertake to deal with this question by the way as an introduction to an article on something else. It is, however, clear that there is another sense of “ought” besides the strictly moral sense. We do use the term in cases where it does not entail that a man is neglecting his moral duty if he does not do what he “ought.” For instance we say: “You ought to have seen that film,” “You ought not to have made that move,” “You ought to have seen through that argument,” even “Hitler ought to have invaded England after Dunkirk” where we should have regarded it as the reverse of a good thing if he had done what we say he ought. In none of these cases are we asserting a moral obligation. For we do not ordinarily regard people as under a moral obligation to seek their own pleasure, nor to make certain moves in a game, and while we should say that in matters of serious concern a person is morally obliged to do his best to form a true view as to the merits of a relevant argument, we should not say that he was morally obliged actually to form a true view, for this does not depend solely on his will. And in the fourth instance the action is one which we should think morally wrong rather than morally obligatory. What is there in common between “ought” as used in these cases and the moral “ought”? It is that in each case the action fits the situation, either wholly, or with certain limitations, as in the last instance where we presumably mean that to invade England would have fitted in better with Hitler's ends in the given environment than did the policy Hitler actually adopted. (shrink)

The purpose of this paper is to discuss and to relate to each other two topics: the admissibility of ignorance and mistake of fact as defences against negligence in crime; and the inadmissibility of ignorance and mistake of law as defences against criminal charges. I am in not concerned at all with torts negligence, only with criminal offences which can be committed negligently, where negligence suffices for liability, as in the law of homicide. This produces an untidy classification of elements, (...) one or other of which is needed to provide the required mens rea : intention, knowledge, recklessness and negligence. It is untidy, because the last does not belong on the same list as the other three, each of which can appropriately be called a state of mind in what we might say to be a positive sense, for each of them includes some degree of awareness of and/or attitude to relevant facts. If negligence is to be called a state of mind, it is so in a very stretched and negative way: to be told that a person was not attending to, thinking of or noticing something that he should have been is to be given some information, of a negative sort, about his state of mind, but it tells us very little, for it eliminates only one of an unlimited range of states of mind. His not attending, noticing, etc., is equally compatible with his daydreaming and with his concentrating hard on something else. If negligence requires inadvertence, as is commonly maintained, then there was a state of mind which the agent should have been in but was not; if, as I would argue, it does not require inadvertence, then there was a state of mind which the agent should have been in, and maybe he was not in it, maybe he was in it. would not require it; the definition runs, ‘a person is negligent if he fails to exercise such care, skill or foresight as a reasonable man in his situation would exercise’. However, that is only a proposal; at present advertent negligence is rare in criminal law, although common in torts.) On this view, the questions are whether his performance fell below scratch, what are to be the excusing conditions for such a performance, and if the answer to is yes, whether his performance was covered by the excusing conditions. (shrink)

Purpose of the article is to reconstruct the legal sources of Christian anthropology. Theoretical basis. The methodological basis of the article is the understanding of the fundamental foundations of Christian anthropology in the context of Roman legal understanding. Originality. From the point of view of the Christian religion, man is a dual being: his body is part of the material world, but his soul is not from this world, he is born directly from God. The transcendent origin of the soul (...) gives it the right to communicate with God, but this right can be realized only with the help of the Church, which is seen as the "bride of the Lamb" and the mystical "body of Christ". Interpretations of the essence of church organization correlate with the principles of organization of the Roman community. The principle of universal priesthood correlates with the idea of "post-Tarquinian democracy", recognizing the people of Rome as the supreme bearer of the empire of Jupiter; catholicity – with the idea of the senate as a meeting of the most deserving leaders of the community; apostolic succession – with the institution of republican magistrates, who even though received their power from the community, but through "consultations with the gods". In essence, Christian dogmatism is Roman law applied to the Middle Eastern religion; the Bible was interpreted as a legal document, and theologians acted as lawyers. Conclusions. In the ancient Churches the ideal of Roman law was realized as the right of impersonal law, standing outside and above the individual. The latter has no ontological value, it is a "servant of God", but the union of men into the mystical "body of Christ" makes the latter empowered to represent God on earth and to act on his behalf. The Renaissance paved the way for the Reformation, in which a powerful "Greek" lobby declared itself. Despite the fact that many leaders of the Reformation had a personal dislike for philosophy, they were spontaneous philosophers, believing themselves entitled to interpret the will of God independently, regardless of the authority of the councils. They were strict rationalists who only changed the object of their reason: if the ancient Greeks tried to comprehend the world rationally, the Protestants set themselves the goal of rationally comprehending the Book. Ultimately, the main question of Christian theology is the question of man’s attitude to God, and the differences between the anthropological systems within Christianity are the options for answering this question. (shrink)

Family planning programmes in Tanzania date back to the 1950s. By the early 1990s, however, only 5[hyphen]10% of women of childbearing age used contraceptives in the country. Low contraceptive prevalence in Tanzania is reportedly attributable to men's opposition to family planning. This paper employs focus groups to explore the role of Tanzanian men in family planning. More specifically, it presents a rural[hyphen]urban comparison of the attitudes of men in Mbeya region, Tanzania, to family size preference, sex composition, partners' communication on (...) family planning matters and contraceptive behaviour. Findings indicate that men express positive attitudes towards fertility[hyphen]regulating methods. There is, moreover, little rural[hyphen]urban variation in male attitudes towards family planning in the study area. Possible reasons for this normative convergence (including structural similarities and rural–urban migration between the two communities) are discussed. (shrink)

As organizations take on grand challenges in gender equality, anti-racism, LGBTQ+ protections and workplace inclusion, many well-intentioned individuals from dominant groups (e.g., cisgender men, Caucasian, heterosexual) are stepping forward as allies toward underrepresented or marginalized group members (e.g., cisgender women, People of Color, LGBTQ+ identified employees). Past research and guidance assume an inevitable need for external motivation, reflected in the ‘business case’ for diversity and in top-down policies to drive equity and inclusion efforts. This qualitative study explored _internal_ motivations in (...) the form of morally motivated virtues of 25 peer-nominated exemplary allies serving in leadership positions. In-depth life/career story interviews were used to identify the virtues that supported their allyship journeys. Findings demonstrated that they tapped into several virtues that served distinct functions in a 4-stage allyship development process: Stage 1—Energizing psychological investment (compassion, fairness); Stage 2—Thinking through allyship-relevant complexities (intellectual humility, perspective-taking, wisdom); Stage 3—Initiating action (prudence, moral courage, honesty); Stage 4—Committing to allyship (perseverance, patience). We call this the ‘EThIC model of virtue-based allyship development.’ This study has implications for theory and research on a virtue-based approach to diversity, equity and inclusion. (shrink)

Concentrating on the thought of Canada's major scientists, philosophers, and clerics - men such as William Dawson and Daniel Wilson, John Watson and W.D. LeSeur, G.M. Grant and Salem Bland - A Disciplined Intelligence begins by reconstructing the central strands of intellectual and moral orthodoxy prevalent in Anglo-Canadian colleges on the eve of the Darwinian revolution. These include Scottish common sense philosophy and the natural theology of William Paley. The destructive impact of evolutionary ideas on that orthodoxy and the major (...) exponents of the new forms of social evolution - Spencerian and Hegelian alike - are examined in detail. By the twentieth century the centre of Anglo-Canadian thought had been transformed by what had become a new, evolutionary orthodoxy. The legacy of this triumphant intellectual movement, British idealism, was immense. It helped to destroy Protestant denominationalism, provide the philosophical core of the social gospel movement, and constitute a major force behind the creation of the United Church of Canada. Throughout the nineteenth century and continuing into the twentieth, however, the moral imperative in Anglo-Canadian thought remained a constant presence. (shrink)

De Sousa's comprehensive two-part review of a diversity of contemporary approaches to the study of consciousness is highly welcome. He makes us aware of a proliferation of theoretical and empirical approaches targeting a common theme, but diverging in many ways. He skilfully accomplishes a classification of kinds of approach, identification of the main representatives, their contributions, and respective limitations. However, he does not show how the desired integration could be accomplished. Besides summarising De Sousa's efficient analytical work, I make critical (...) comments and briefly report my contribution for the integration project. (shrink)

This is a new release of the original 1946 edition.