Everybody Talks About Organizational Justice, But Nobody Does Anything About It

Most organizational justice studies focus primarily on theoretical issues and identify implications for practice only in passing. I advocate moving to the next step by testing such implications in theory-based studies that implement and assess the impact of interventions designed to promote organizational justice. Research that promotes organizational justice promises to benefit both organizations and their employees, and may be considered morally appropriate. Although usually not considered in this connection, theory-based application studies also promise to shed light on the theories from which they are derived. Despite these benefits, there are several reasons why such investigations are conducted only rarely. First, because managers tend to be unaware of justice-related problems, they are unlikely to accede to researchers' requests to address them in research. Second, many researchers erroneously believe that studies assessing ways of improving conditions in organizations lack scientific objectivity. Third, scholarly values favor research that addresses theoretical issues and that eschew practical applications. Finally, the challenges of conducting intervention studies are inclined to be formidable, and these may deter researchers from undertaking such efforts.     

Just Think About It: Mindfulness, Sexism, and Prejudice Toward Feminists

This study examined the relation between mindfulness, sexist motivations and beliefs, and prejudice toward women who violate traditional gender roles—namely feminists. In a preliminary study, 672 (251 men, 421 women) undergraduates from a United States Midwestern university completed a measure of mindfulness and warmth toward feminists and consistent with hypotheses, more mindfulness was associated with more warmth toward feminists. Extending this initial finding to the main study, 653 (273 men, 380 women) undergraduates from a U.S. Midwestern university completed measures of mindfulness, motivation to respond without sexism, ambivalent sexism, and warmth toward feminists. Consistent with hypotheses, compared to women participants, men participants were lower on internal motivation to respond without sexism, higher on hostile and benevolent sexism and less warm toward feminists. Also consistent with hypotheses, for men participants, more mindfulness was associated with higher internal motivation to respond without sexism, less benevolent sexism, and more warmth toward feminists. In contrast, for women participants, more mindfulness was only associated with less hostile sexism. Finally, a path analysis revealed that the positive relation between mindfulness and warmth toward feminists for men participants was partially mediated by more internal motivation to respond without sexism (i.e., a significant indirect effect), but not by less sexist beliefs. Implications for mindfulness, sexism, and prejudice more generally are discussed.     

Against Cognitivism About Supposition

A popular view maintains that supposition is a kind of cognitive mental state, very similar to belief in essential respects. Call this view “cognitivism about supposition”. There are at least three grades of cognitivism, construing supposition as (i) a belief, (ii) belief-like imagination or (iii) a species of belief-like imagination. I shall argue against all three grades of cognitivism and claim that supposition is a sui generis form of imagination essentially dissimilar to belief. Since for good reasons (i) is not supported in the literature, I shall dwell on (ii) and (iii). Without further explanation supposition has been very often merely postulated as being nothing but belief-like imagination—that is, (ii). I shall show that at least two considerations undermine (ii). First, supposition and belief-like imagination are governed by different norms, more precisely the former is freer than the latter and requires minimal or no mental effort. Second, contrary to belief-like imagination, supposition is “cold”, in that it is typically dissociated from emotional reactions. Proponents of (iii) face the pressure of explaining these differences between supposition and belief-like imagination too. I shall argue that they have not sufficiently motivated the claim that supposition is belief-like. In particular they fail to accommodate precisely the dimensions of supposition pertaining to its normativity and emotionality. I shall close with a sketch of a new account of supposition.     

Unemployment: What Counselors Can Do About It

The psychological impact of unemployment on many people is just short of devastating. This article attempts to outline some of the relevant considerations in trying to assist the unemployed. It also endeavors to set out some ways in which counselors have sought to respond to the needs of those without work.     

More Thinking About Gender: Reply

Patricia Elliot distorts my work, in summarizing my position as one of advocating a revaluing of feminine qualities. After clarifying my position, I flesh out in greater detail my argument that complete gender neutrality is neither necessary nor sufficient for a non-sexist society. The argument focuses on gender as a cognitive category and on the crucial question of “how do we get there from here.”     

What Torture Survivors Teach Assessors About Being More Fully Human

This article illustrates the complex sociocultural components in the forensic psychological assessment of a young Ethiopian woman's claim for political asylum due to a well-founded fear of persecution and for relief under the Convention Against Torture. It draws attention to the subtle social and cultural influences in the practice of forensic psychological assessment with an emphasis of reflective practice, which is contextualized in the interpersonal theory of Sullivan. In the interpersonal approach, the essential work of the assessor is to pay careful attention to the microinteractions between the client and the assessor as reflections of the interpersonal (meaning social and cultural) processes, eschewing the illusion of objectivity.

In this case study, I illustrate the particular cultural dilemmas for client and assessor in conducting a forensic assessment of psychological trauma, including cross-cultural, gender, and legal difficulties in arriving at an informed, objective, and compassionate assessment of an individual seeking asylum after an especially brutal experience of torture. I argue that collaborative therapeutic assessment methods adapted for forensic practice offer an approach to assessment of psychological trauma that provides more accurate and compassionate assessment than so-called neutral standard forensic assessment practice.     

Thinking About Gender

I present a way of thinking about gender that I have found helpful in evaluating various proposed feminist projects. By considering gender and value as independent dimensions, relationships of “difference” can be more clearly perceived as involving relationships of lack, of complementarity, or of perversion. I illustrate the use of my gender/value “compass” with applications to questions of self-identity, rationality, and knowledge. This way of thinking about gender allows a conceptualization of feminism that neither erases nor emphasizes gender distinctions.     

Thinking About Thinking About Work: A Meta-Analysis of Off-Job Positive and Negative Work-Related Thoughts

Work is frequently on the minds of employees—even during evenings, weekends, and vacations. The present study is the first comprehensive meta-analysis of off-job work-related thoughts (WRTs; i.e., thoughts employees have about work when they are not at work). We were particularly interested in comparing off-job positive and negative work-related thoughts (PWRTs and NWRTs; i.e., thoughts about positive/negative work experiences or characteristics) to each other and other off-job WRT constructs, which we integrated into a typology. We coded 520 effect sizes from 171 independent samples (N = 58,682) and conducted a random-effects, individual-correction meta-analysis. We found that PWRTs and NWRTs were unrelated, and psychological detachment was negatively related to NWRTs but unrelated to PWRTs. Furthermore, PWRTs and NWRTs exhibited significantly different relationships with various antecedents (e.g., age, negative affectivity) and outcomes (e.g., work engagement, burnout). Compared to PWRTs and NWRTs, psychological detachment and problem-solving pondering exhibited generally weaker relationships with outcomes. NWRTs contaminated with negative affective strains (i.e., negative work-related thoughts and feelings) exhibited generally stronger relationships with outcomes. Overall, our meta-analytic findings indicate that PWRTs and NWRTs are different and underscore the importance of empirically and conceptually separating PWRTs and NWRTs from each other and other off-job WRT constructs. The findings also complement the nascent literature on interventions that target promoting PWRTs and reducing NWRTs.

     

Religious Persecution: And What To Do About It

Hinduism, Islam, Christianity, Buddhism, and other religions can all be found in geographically diverse Indonesia. Adding to this layered society are many different ethnic groups, political groups, and socio–economic groups. The joining of all these factors led to different communities forming adats –religio–customary agreements. When talking about "religious persecution" in Indonesia, all of these factors must be taken into account. Even so, it would be extremely naive to think that religious belief is a peripheral motivation for violence. This article explores a method by which religious scholars, leaders, and communities can curtail religious persecution in Indonesia; the method includes: personal encounter; discussion of the scholarly agenda; a public engagement through dialogue that leads to commitment; and finally, the appeal of prayer and ritual.     

Thinking Creatively About Religion: Belief-Related Differences

Writers (Chisholm, 1996) and theorists (Fateux, 1995a, 1995b) have discussed the relationship between religion and creativity, however, until the present, empirical studies examining this relationship have not been done. The current study used a psychometric approach to investigate the relationships among religiosity, religious motivation and creative thought about religious issues for two different religious groups. Results showed few relationships between self-perceived religiosity, religious motivation and religious creative thought. A comparison between two religious populations showed that the Mormon group scored higher in religiosity and religious motivation, but lower in creativity than the non-Mormon group. Future studies need to expand this type of work to other religious groups, and focus more on gender and age-related differences related to religious creativity.