Search results for 'Michael A. LaRocca' (try it on Scholar)

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  1. Kevin S. Groves & Michael A. LaRocca (2011). Responsible Leadership Outcomes Via Stakeholder CSR Values: Testing a Values-Centered Model of Transformational Leadership. [REVIEW] Journal of Business Ethics 98 (S1):37-55.score: 1230.0
    A values-centered leadership model comprised of leader stakeholder and economic values, follower values congruence, and responsible leadership outcomes was tested using data from 122 organizational leaders and 458 of their direct reports. Alleviating same-source bias concerns in leadership survey research, follower ratings of leadership style and follower ratings of values congruence and responsible leadership outcomes were collected from separate sources via the split-sample methodology. Results of structural equation modeling analyses demonstrated that leader stakeholder values predicted transformational leadership, whereas leader economic (...)
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  2. Kevin S. Groves & Michael A. LaRocca (2011). An Empirical Study of Leader Ethical Values, Transformational and Transactional Leadership, and Follower Attitudes Toward Corporate Social Responsibility. Journal of Business Ethics 103 (4):511-528.score: 960.0
    Several leadership and ethics scholars suggest that the transformational leadership process is predicated on a divergent set of ethical values compared to transactional leadership. Theoretical accounts declare that deontological ethics should be associated with transformational leadership while transactional leadership is likely related to teleological ethics. However, very little empirical research supports these claims. Furthermore, despite calls for increasing attention as to how leaders influence their followers’ perceptions of the importance of ethics and corporate social responsibility (CSR) for organizational effectiveness, no (...)
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  3. David LaRocca (2007). Changing the Subject: The Auto/Biographical as the Philosophical in Wittgenstein. Epoché: A Journal for the History of Philosophy 12 (1):169-184.score: 180.0
    In this essay, I investigate our understanding of what counts as philosophical. Using the life and work of Wittgenstein as a test case, I take a close look at how various Wittgenstein scholars relate to work other than the principal and accepted philosophical texts (such as the Tractatus and the Philosophical Investigations), and suggest that there is an inconsistency in the criteria of what we can and should be taking seriously for philosophical purposes; sometimes there is inconsistency of use (one (...)
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  4. David LaRocca (2013). The Education of Grown-Ups: An Aesthetics of Reading Cavell. Journal of Aesthetic Education 47 (2):109-131.score: 120.0
    But then I think of how often I have cast the world I want to live in as one in which my capacities for playfulness and for seriousness are not used against one another, so against me. I am the lady they always want to saw in half. Just as there was a time when it was uncommon, not to say unfashionable and perhaps professionally treacherous, for philosophers to write about Ralph Waldo Emerson, there was also a time when the (...)
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  5. William Day (2011). I Don't Know, Just Wait: Remembering Remarriage in Eternal Sunshine of the Spotless Mind. In David LaRocca (ed.), The Philosophy of Charlie Kaufman. University Press of Kentucky.score: 24.0
    "In 'I Don't Know, Just Wait: Remembering Remarriage in Eternal Sunshine of the Spotless Mind', William Day shows how Kaufman's Eternal Sunshine of the Spotless Mind should be considered part of the film genre known as remarriage comedy; but he also shows how Kaufman contributes something new to the genre. Day addresses, in particular, how the conversation that is the condition for reunion involves discovering 'what it means to have memories together as a way of learning how to be together'. (...)
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  6. Fernando do Nascimento Gonçalves (2010). Apresentação. Logos 15 (2 (2008)):7-9.score: 24.0
    A crise dos modelos de representação fundadas em unidades coerentes e ordenadas parece ter como um dos traços o que Bruno Latour (1993) chamou de “híbridos”(1). Os híbridos são a figura da multiplicidade que não cabe em categorias e que a modernidade “varia para baixo do tapete”. Atualmente, assistimos ao “retorno dos que nunca foram”, que interpelam de forma contundente nossas formas de vida, fortemente apoiadas na técnica. Mas como apreender os fluxos de discursos e práticas mediatizadas que nos atravessam (...)
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