CONSERVATIVE IDEOLOGY AND AMBIVALENT SEXISM

To assess the relationship between different facets of conservative ideology and ambivalent sexism, 246 residents of two towns in southern Michigan completed a social dominance orientation scale (SDO), a right-wing authoritarianism scale (RWA), a Protestant work ethic scale (PWE), and the Glick and Fiske (1996) Ambivalent Sexism Inventory via a mail survey. Zero-order correlations revealed that SDO, RWA, and PWE were each related to both components of ambivalent sexism (hostile and benevolent sexism). Hierarchical regressions revealed that SDO and PWE most strongly predicted hostile sexism, whereas RWA most strongly predicted benevolent sexism. Results are discussed with respect to different facets of conservative ideology and why SDO, RWA, and PWE each tend to be associated with prejudice toward different groups.     

Weber's Protestant Ethic Revisited: An African Case

McClelland (1961) has argued that the values implicit in Weber's (1930) so-called Protestant ethic lead individuals to a concern with achievement. In order to investigate whether introduction of a Protestant ideology into a non-Western society was associated with an orientation toward achievement, East African Quaker Abaluyia were compared with non-Quaker Abaluyia on a battery of tests. The findings indicated that Quakers emphasized education, held realistic beliefs about the behaviors bound up with success in their sociocultural system, exhibited health patterns similar to those of educated individuals in developing countries, and had been exposed in childhood to socialization practices that downplayed physical punishment. These results, although consistent with the Weber-McClelland formulation, were relatively sparse in relation to the total number of comparisons undertaken.     

Concept Redundancy and Rater Naivety in Organizational Research

The validity of five work commitment concepts is assessed via content analysis. The role of rater naivety (i.e., familiarity) with the concepts and measures used is also evaluated. Organizational commitment and Protestant work ethic were found to be least redundant. Naive raters demonstrated more redundancy than raters familiar with the concepts and measures. The implications of these findings for the study of work commitment and organizational research in general are discussed.     

The protestant work ethic as a cultural phenomenon

A central contention of much of the literature about the nature of work values and the meaning of work is that there is (or at least has been) a consensual work ethic operating in modern industrial societies. This premise has surprisingly, rarely been put to the test. In this paper, evidence for a modern work ethic is obtained from the European Values Survey. The link between this work ethic and religion is then explored. While one conclusion of the analysis is that it is still an identifiably Protestant ethic, contextual analysis demonstrates that the effect of a country's religious culture is more potent than the religious beliefs of the individual.     

American College Students and the Protestant Work Ethic

Abstract

The concept of the Protestant work ethic (PWE), originally proposed by Weber (1958), was examined in a study of 422 American college students. Although the PWE has been heavily studied, no definitive conclusions have been reached regarding its genesis and whether it is dispositional in nature or more heavily reliant on demographic variations. Mirels and Garrett's (1971) PWE Scale was used to measure the ethic. The authors hypothesized that older, graduate, and non-American students would express a greater belief in the ethic. The results indicated that it was the younger, undergraduate, and non-American students who expressed greater belief in the PWE.     

The Protestant Work Ethic,Expectancy Violations,and Criminal Sentencing1

To test the hypothesis that endorsement of the Protestant work ethic would be related positively to sensitivity to criminal behavior that violated expectations, American college students (N = 159) read scenarios describing a crime committed by a typical or an atypical offender. After answering questions about the crime, they completed Mirels and Garrett's (1971) Protestant Work Ethic (PWE) scale. Extent of punishment was positively related to PWE for atypical criminal behavior. Yet, high PWEs also were more likely to perceive an affluent criminal as experiencing greater remorse for a blue‐collar crime than a white‐collar crime. We relate our results to perceptions of criminal behavior, information‐processing tendencies among individuals endorsing the PWE, and jury selection considerations.     

Should Career Education be Founded in the Protestant Ethic?

Much of career education philosophy presupposes the Protestant (Work) Ethic, ignoring the fact that this traditional ethic is being challenged by other viewpoints. This article includes a review of the origin and nature of the Protestant (Work) Ethic and a brief outline of some alternative ethics. Ethical and practical problems arise when career education presumes to advocate a single traditional work ethic; this article suggests a solution to these problems.     

When ideology hurts: effects of belief in the protestant ethic and feeling overweight on the psychological well-being of women.

Two studies addressed the relationship between Protestant ethic (PE) ideology and psychological well-being for self-perceived overweight and normal weight women. In Study 1, PE beliefs interacted with self-perceived weight status: For very overweight women, higher PE beliefs were related to lower psychological well-being, whereas the opposite pattern emerged for normal weight women. The relationship of PE to well-being was not mediated by beliefs about controllability of weight or dislike of the overweight. In Study 2, either a PE ideology or an inclusive ideology was primed within the context of the stigma of overweight. For overweight participants, priming PE ideology led to decreased psychological well-being, whereas priming an inclusive ideology led to increased psychological well-being. Normal weight participants were unaffected. PE ideology as a vulnerability factor for the psychological well-being of the overweight is discussed.     

The Protestant work ethic-conservatism paradox: beliefs and values in work and life

Consistent with the view that work and other life domains are linked via a persons's overall value orientation, previous research has found that the Protestant work ethic (PWE) is positively associated with conservatism. A conceptual paradox in this relationship emerges from Weber's (1930) treatment of the PWE and the spirit of capitalism. An attempt is made to resolve the paradox by exploring the moderating effect of economic sector membership on the PWE-conservatism relationship. In the questionnaire responses of 155 graduate and undergraduate students, economic sector did not significantly moderate the PWE-conservatism relationship. Particular relationships among PWE, conservatism, religiousness, preferences for work outcomes, and terminal values also were examined. Results indicate a need to assess the field's seemingly sole reliance on the PWE construct to study work beliefs and values.     

Sexual Orientation Bias Toward Gay Men and Lesbian Women: Modern Homonegative Attitudes and Their Association With Discriminatory Behavioral Intentions1

Two studies examined modern homonegative attitudes among nonstudents. In Study 1, participants completed the Modern Homonegativity Scale (MHS; Morrison & Morrison, 2002 ) and other measures. Results indicated that MHS scores correlated positively with neoracism, neosexism, and the Protestant work ethic, and negatively with humanitarianism–egalitarianism. Gender differences were found and, irrespective of participant sex, greater modern homonegativity was directed toward gay, rather than lesbian targets. Study 2 extended research in the realm of modern homonegativity by investigating the linkage between modern homonegative attitudes and behavioral intentions in a sample of 196 community participants. As expected, modern homonegativity predicted discriminatory behavioral intentions toward a gay, but not a straight mayoralty candidate. Applications of these findings and future research directions are discussed.     

Protestant ethic endorsement and the fairness of equity inputs

Two studies are reported which show how endorsement of the Protestant ethic is related to the perceived fairness of using various equity inputs. In Experiment 1, male undergraduates scoring high and low on the Protestant Ethic (PE) Scale made salary decisions for hypothetical workers who differed with respect to their performance quantity and duration. High PEs paid workers in proportion to their total productivity by taking into account both quantity and duration. However, low PEs ignored differences in quantity by paying workers the same amount, but did pay in proportion to duration. In the follow-up study, high PEs reported that it is fairer to base reward on performance when differences are attributable to internal causes than external causes, while the reverse was found for low PEs.     

Understanding what students bring to the classroom: moderators of the effects of diversity courses on student attitudes

We investigated the impact of required diversity courses on students' understanding of racial inequality and their social development with regard to racial outgroups, with a specific focus on the effects of student race and empathy as moderators of diversity course effectiveness. First-semester students (N = 173), enrolled in either diversity courses or introduction to psychology, completed surveys at the beginning and end of the semester. Diversity courses increased understanding of White privilege, acknowledgment of blatant racism, and intersectional consciousness overall, but had a greater impact on intersectional consciousness for White students compared with students of color. White students taking diversity courses experienced a reduction in Protestant work ethic ideology that was absent for White students in psychology courses and for all students of color. Notably, empathy moderated the effect of diversity courses on both outgroup comfort and willingness to act to promote diversity.     

The Protestant Ethic in Hungary

While in the 16–17th centuries about two thirds of Hungarians belonged to the Reformed Church, the presence of the ‘spirit of capitalism’ and the ‘Protestant ethic’ is rather questionable. The Calvinists did not play a different or decisive role in the capitalization process of Hungary at the end of the 19th century. This study is a summary of a much longer analysis of the ‘Hungarian Protestant ethic’ of the 17th century. The historical analysis focuses on the Puritan doctrines which can be found in conduct-books as well as the practical religiosity of Hungarian Puritans and Reformed people in that age. The ‘Hungarian Protestant ethic’ differs from Weber's ideal-type in two respects: the Hungarian version is more pietistic, less activist; and it seems to have less practical influence in everyday life because of weak religiosity. The Hungarian case does not refute Weber's thesis, but it does call attention to two important parts of historical analysis: the reinterpreting, selecting procedure in social context, and the intensity of religiosity.     

SACRIFICIAL AGAPE AND GROUP SELECTION IN CONTEMPORARY AMERICAN CHRISTIANITY

Human altruistic behavior has received a great deal of scientific attention over the past forty years. Altruistic‐like behaviors found among insects and animals have illumined certain human behaviors, and the revival of interest in group selection has focused attention on how sacrificial altruism, although not adaptive for individuals, can be adaptive for groups. Curiously, at the same time that sociobiology has placed greater emphasis on the value of sacrificial altruism, Protestant ethics in America has moved away from it. While Roman Catholic ethics has a longstanding tradition emphasizing an ordering of love, placing love of self second only to love for God, Protestant ethics in America has adopted a similar stance only recently, replacing a strong sacrificial ethic with one focusing on mutual regard for self and others. If sociobiology is correct about the significance of sacrificial altruistic behaviors for the survival of communities, this shift away from sacrificial agape by American Christianity may cut the community off from important resources for the development of a global ethic crucial for the survival of that faith community and humankind itself.     

Methods in Social Neuroscience,edited by Eddie Harmon-Jones and Jennifer Beer

Abstract

A 10-item Service Ethic Scale was developed and its relationship to personal and demographic variables was analyzed using a sample of secondary school administrators. Ninety-two usable surveys were obtained from a sample of 150 secondary school administrators randomly chosen from the 1994–1995 Louisiana Directory of Schools (Bureau of School Accountability, 1994). Results of exploratory factor analysis showed that the scale had 1 factor that explained 63.2% of the variance, and showed excellent reliability. The scale was significantly correlated with endorsement of the Protestant work ethic and the desire to implement an ethical values curriculum. However, the scale was not related to participants' gender, age, job tenure, or school location (i.e., rural or urban).     

On Measuring Work Ethic: A Neglected Work Commitment Facet

Work ethic has been underrepresented in work commitment studies, compared to other work commitment facets such as job involvement, career commitment, and organizational commitment. Using exploratory factor analysis on an overall sample of 543 participants, this study identified a four-dimension work ethic concept. The four dimensions found were hard work, nonleisure, independence, and asceticism. Various subsample analyses further supported this four-factor structure. Results and limitations of the study, including the potential incorporation of a shortened 12-item work ethic scale into a more general work commitment measure, are discussed.     

Relationships between Protestant Work Ethic and Work Effort in a Field Setting

Soixante-huit étudiants ont relevé leurs activatés quotidiennes pendant sept journées consécutives. Ils ont ensuite passé l'échclle de Mirels et Garrett, le "Protestant Work Ethic" datant de 1971 (P.W.E.). Les sujets qui présentent un score élevé au P.W.E. consacrent plus de temps a leurs etudes et moins à leurs loisirs (par comparaison avec ceux dont le résultat au P.W.E. est faible). Ces différences existent pour les jours ouvrés, mais pas pour le week-end.
Sixty-eight student subjects recorded their daily activities for seven consecutive days, and afterwards completed Mirels and Garrett's (1971) Protestant work ethic (PWE) scale. Compared to low PWE scorers, high PWE scorers worked longer hours on their study and spent less time on leisure. These differences occurred during weekdays but not at the weekend.     

Correlates of the Protestant Ethic of Hard Work: Results From a Diverse Ethno-Religious Sample

We examine the demographic and personality correlates of the Protestant ethic and how it correlates with contemporary individual and social issues. Success is more prevalent among Christian fundamentalists, those who were born outside the United States, individualists, individuals who have a higher locus of control, and individuals who believe in a just world. Hard work is more prevalent among Asian Americans and Filipinos, women, those who have a higher internal locus of control, and those who believe in a just world. Our data show that success and hard work are correlated positively with hours worked, total hours worked, and liberalization of drug laws. No other study has examined these issues using a diverse ethno-religious sample.     

New Mutations of the Protestant Ethic among Latin American Pentecostals

This article argues that there is a partial consonance between the ‘inner-worldly asceticism’ of the fast-growing Protestant movement in Latin America and the economic imperatives of the global capitalism into which Latin America has been progessively incorporated since the 1960s.This consonance stops short of being an unequivocal ‘elective affinity’ since there are also points of tension between the new Protestant ethic and the spirit of contemporary capitalism. It is argued that such consonance as exists arises out of a complex symbiosis rather than a simple one-way causal relationship. The article outlines the range of views among Latin American Pentecostal Protestants about the implications of their faith for economic behaviour, and relates these views to current economic conditions. It suggests that certain Protestant habits and values minimally assist economic survival and can even lead to modest success. Particular attention is paid to recent developments in the Pentecostal movement in Latin America which diverge from the classic Protestant ethic of the West, notably the emergence of an indigenous prosperity gospel and a selective acceptance of consumerism.     

The Asceticism Dimension of the Protestant Work Ethic: Shedding Its Status of Invisibility

Asceticism seems an “invisible” Protestant work ethic (PWE) dimension that has largely been ignored in research. This study, building directly on existing knowledge, investigated the possibility that deference to authority was central to asceticism and the possible ethical implications of this. In 3 samples of employed persons, results demonstrated that highly ascetic individuals were highly authoritarian, were low in advanced moral reasoning, and regarded ethically questionable activities benefiting organizations (but not individuals) as relatively acceptable. However, “hard workers,” another PWE dimension, regarded all ethically questionable activities as inappropriate, regardless of the beneficiary, and were less clearly authoritarian. Significant relationships involving the PWE may sometimes be undetectable when combining distinct dimensions, and asceticism merits attention as a distinct PWE component.