Invited Response to Commentaries: Self‐Practice/Self‐Reflection (SP/SR): Contexts,Challenges and Ways Forward

McGinn (2015) and Fernández‐Álvarez, Castañeiras, and Wyss (2015) make valuable suggestions in their commentaries on the three self‐practice/self‐reflection (SP/SR) articles in this issue of the Australian Psychologist. In our response, we use their commentaries as a springboard to highlight contextual influences and challenges for future SP/SR research, and suggest potential ways forward.     

Executive Selection —Response to Commentaries

My goal was to generate both heat and light in executive selection. Each of the commentaries adds some light to the context of executive selection as well as new issues, but none were very heated concerning my "rights and wrongs." I was surprised that no one addressed the central issues of character (although Smith & Howard strike a glancing blow) or the many paths to success in executive jobs; but either of those could be articles in themselves. We have begun a discussion–let the games begin!     

Listening to God: Using Meta–Terminology to DescribeRevelation in a Comparative Theistic Context1

Abstract : Starting from the assertion that comparative theology is inherently dialogical in nature, this paper examines the use of non‐confessional meta‐terminology and its application in interfaith dialogue. In so doing, it examines potential meta‐terms for describing revelation as related in the Bhagavad‐Gita, the Qur’an, and the Gospel of John, and concludes that non‐confessional terms aid in the dismissal of normative viewpoints, leading to greater appreciation of commonality and meaning in the truth claims of other faiths and dialogue partners.     

“It’s not funny if they’re laughing”: Self-categorization, social influence, and responses to canned laughter

Pre-recorded, or “canned” laughter is often used to encourage audience laughter. Previous research suggests that hearing others laugh can influence an audience, although several variables moderate its effects. We examined an unexplored moderator, hypothesizing that canned laughter would influence listeners only if they believed the laughter came from fellow in-group members. We manipulated the presence or absence of canned laughter in a potentially humorous recording and participants’ beliefs about the in-group or out-group composition of the laughing audience. The results confirmed our hypothesis: participants laughed and smiled more, laughed longer, and rated humorous material more favorably when they heard in-group laughter rather than out-group laughter or no laughter at all.     

Openness/Intellect and Susceptibility to Pseudo‐Profound Bullshit: A Replication and Extension

‘Pseudo‐profound bullshit’ (PPBS) is a class of meaningless statements designed to appear profound. Profundity ratings for PPBS have been found to be negatively related to analytical thinking and positively related to epistemically suspect beliefs (e.g. belief in the paranormal). Conceptually similar traits within the Openness/Intellect (O/I) domain form a simplex, whereby traits are arranged along a single dimension from intelligence to apophenia (i.e. observing patterns or causal connections were none exist). Across two studies (total N = 297), we attempted to replicate the O/I simplex and determine how it relates to perceiving PPBS as profound. Participants completed questionnaires measuring traits from the O/I simplex and provided profundity ratings for PPBS. Profundity ratings of PPBS tended to correlate negatively with intelligence and positively with apophenia. The association with intelligence generally reflected a greater ability to discriminate the profound from the pseudo‐profound, whereas the association with apophenia reflected poorer discrimination in Study 1, with less conclusive results in Study 2. In both studies, the O/I simplex was closely replicated. The results suggest a link between the O/I domain and perceiving PPBS as profound and tentatively support the theory that intelligence may protect against apophenia. © 2018 European Association of Personality Psychology     

From "Main Tendue" to Vatican II: TheCatholic Engagement with Atheism1936–1965

Pius XII condemned atheism's "most ignoble corruptions" in his 1956 encyclical Haurietis Aquas , along with its "lethal tenets" in 1958's Meminisse Iuvat . Only six years later, however, in 1964, Vatican II's Lumen Gentium affirmed the possibility of salvation for "those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God" (article 16). Furthermore, the following year's Gaudium et Spes 19–21, drafted by Paul VI's newly-founded Secretariat for Non-believers , offers, among much else, a sympathetic overview of contemporary atheisms, and invites their contemporary adherents to "a dialogue that is sincere and prudent". These paragraphs, according to Ratzinger, "may be counted among the most important pronouncements of Vatican II".
  Evidently, comparing Pius XII's "lethal tenets" to Vatican II's salvific optimism, profound developments are manifest in the Catholic engagement with atheism. Primarily responsible for this are, I argue, two episodes in French Catholic history in the decades preceding Vatican II: a) the unprecedented dialogue of Catholic intellectuals with modern atheism, following the French Communist Party's main tendue ("outstretched hand") during the period of the Popular Front (1934–38); and b) the 'priest-worker' experiment, initiated by Henri Godin and Yvan Daniel's 1943 publication of La France – Pays de Mission ?     

Responses to the AAR‐Teagle White Paper: “The Religious Studies Major in a Post‐9/11 World”

In October 2008 The American Academy of Religion published the findings of an eighteen month study (conducted with funding from the Teagle Foundation) on “The Religious Studies Major in a Post–9/11World: New Challenges, New Opportunities.” Re‐published here, this AAR‐Teagle White Paper provides the opportunity for four respondents to raise issues and questions about the teaching of religion in their own institutional contexts. First, Jane Webster describes how the White Paper's “five characteristics of the religion major” find expression in her biblical literature course. Then James Buckley suggests some of the general level teaching issues provoked by the study and analyzes how well the White Paper aligns with how the teaching of religion is conceived in his Catholic university context. Tim Jensen draws comparisons between the White Paper and the higher education structures and goals from his university context in Denmark, raising questions about what motivates students to major in religious studies, the “utility” of a religious studies major, and whether students' religious and spiritual concerns ought to enter the classroom. And finally Stacey Floyd‐Thomas finds surprising similarities between the state of the religion major and the various crises facing contemporary North American theological education.     

: Applicants' experiences with discrimination explain their reactions to algorithms in personnel selection

Algorithms might prevent prejudices and increase objectivity in personnel selection decisions, but they have also been accused of being biased. We question whether algorithm-based decision-making or providing justifying information about the decision-maker (here: to prevent biases and prejudices and to make more objective decisions) helps organizations to attract a diverse workforce. In two experimental studies in which participants go through a digital interview, we find support for the overall negative effects of algorithms on fairness perceptions and organizational attractiveness. However, applicants with discrimination experiences tend to view algorithm-based decisions more positively than applicants without such experiences. We do not find evidence that providing justifying information affects applicants—regardless of whether they have experienced discrimination or not.     

Nietzsche and Gadamer: From strife to understanding,Achilles/Agamemnon to Achilles/Priam

Nietzsche penetrates behind any rational discussion to its affective ground, but though he goes deeper than Gadamer's fusion of horizons, he nevertheless fails to acknowledge any other affective disposition besides the will to power. Hence for him Gadamer's Sichverständigung, or reaching an understanding, is fiction. In contrast, Gadamer's Zugehörigkeit, a sense of kinship, and Nachlassen, relenting, suggest not only the possibility of reaching an understanding but its real, affective ground. Two passages from Homer's Iliad illustrate how Nietzsche might penetrate behind Gadamer's intellectualism yet how, at the same time, Gadamer ultimately gets beyond Nietzsche. In Book I, Achilles and Agamemnon can get no further than strife because of their pathos of rage and hostility. Here Nietzsche's will to power explains their altercation entirely. On the other hand, when Achilles is confronted with the devastated Priam in book XXIV, philia and eleos, kinship and mercy, replace his anger; and with the corresponding affective shift in Priam from fear of Achilles to his own feelings of kinship and forgiveness, antipathy becomes sympathy. Only this fusion of affect allows them to reach an understanding.     

Abusive supervision, intentions to quit, and employees’ workplace deviance: A power/dependence analysis

We conducted a two-study examination of relationships between abusive supervision and subordinates’ workplace deviance. Consistent with predictions derived from power/dependence theory, the results of a cross-sectional study with employees from three organizations suggest that abusive supervision is more strongly associated with subordinates’ organization deviance and supervisor-directed deviance when subordinates’ intention to quit is higher. The results also support the prediction that when intention to quit is higher, abusive supervision is more strongly associated with supervisor-directed deviance than with organization-directed deviance. These results were replicated in a second study, a two-wave investigation of people employed in a variety of industries and occupations.