组织情境中的影响策略研究述评

影响策略是指个体采取的旨在使他人态度和行为产生预期改变的行为方式。组织情境下的影响策略受动机、场控制和自我监控等因素的影响,对工作绩效、薪酬、晋升和一些积极组织行为有显著的预测作用。本文侧重介绍了影响策略的结构、测量、前因后果变量以及跨文化研究等方面内容,总结了已有研究为管理实践提供的有价值参考,并指出研究方法的有效互补、对基层职员影响策略的关注和基于中国人行为观念的本土化研究是今后探讨的主要方向。     

组织心理所有权、基于组织的自尊对积极组织行为的影响

采用自编的组织心理所有权、基于组织的自尊和积极组织行为等有效量表调查45家生产型企业共2566名员工,以检测组织心理所有权、基于组织的自尊对积极组织行为的影响。结果发现组织心理所有权、基于组织的自尊和积极组织行为之间有显著的正相关,组织心理所有权、基于组织的自尊对积极组织行为有显著正向预测作用,其中基于组织的自尊在组织心理所有权与积极组织行为之间起显著的部分中介作用。尤其是对组织及个人声誉或成就的心理所有权感对员工积极组织行为各个因素有显著正预测作用,基于组织的自尊在投入行为、主动行为和谋取人际和谐行为上影响效应更为显著。这意味着增强员工组织心理所有权感,培育员工主人翁意识和组织归属感,重视基于组织的自尊,提升员工的组织价值感和自豪感等措施有利于提升企业组织和个体绩效。     

组织中权力如何促进亲社会行为?责任感知的中介作用

如何善用权力惠及于民既是一个重要的科学问题, 也是一个关键的管理实践问题。以往学者主要关注组织情境中权力对亲社会行为的消极作用, 对积极作用的发生机制尚不清楚。梳理组织中权力正向影响亲社会行为的相关文献, 发现责任感知在权力促进亲社会行为中起中介作用; 掌权者在行使权力时会考虑自身需求、与他人的关系, 以及与组织的关系, 从而增强责任感知, 且不同路径会受个体层面、人际层面和组织层面的潜在因素影响。权力通过责任感知促进亲社会行为的综合模型, 对组织以及掌权者如何善用权力具有重要的启示意义。     

道德提升感:一种提升道德情操的积极道德情绪

道德提升感,是指个体看到他人的道德行为时,欣赏他人的美德并感到自己的道德情操被提升,而产生的一种积极道德情绪。道德提升感具有情感、身体、认知和行为等四个成分。道德提升感可采用材料与情境进行诱发,采用标识词与量表进行测量。道德提升感的产生需要积极的内归因与积极的上行社会比较两个关键环节,还会受他人道德行为特点与个体自身特点的影响。道德提升感的产生还引起了脑神经、自主神经和内分泌反应。亲社会行为、积极的社会认知和对自身的积极作用是道德提升感所拥有的心理效应。未来对道德提升感的研究,可探讨它的神经与生理机制,探索它的扩展与建构效应,开展跨文化和本土化研究,并将它应用于道德教育中。     

组织氛围对员工行为有效性的影响机制

该研究采用问卷调查法和专家评估法探讨员工行为有效性的影响机制.结果表明:(1)组织氛围对员工行为有效性有积极的影响.(2)员工的自我效能感在组织氛围与绩效间起完全中介作用,在组织氛围与组织承诺间起部分中介作用,在组织氛围与满意度之间没有中介效应.(3)员工的自我效能感、满意度和组织承诺在组织氛围与员工绩效间起完全中介作用.(4)组织氛围对员工绩效的影响存在双重中介效应.结论:组织氛围对员工绩效的影响机制非常复杂,不仅可以直接影响,而且还可以通过影响员工的自我效能感、满意度和组织承诺等多种中介效应来影响.     

国外积极偏离行为的研究述评

偏离行为的研究在社会学和组织行为学领域都有较丰富的成果,然而其关注点主要集中于对社会或组织产生负面作用的消极偏离行为。近年来相关领域的学者越来越关注积极偏离行为（Positive Deviance, PD）的研究。该文综述了关于积极偏离行为的定义的各方观点,同时分析了积极偏离行为与相似构念的差异,并综述了积极偏离行为的测量方式,以及积极偏离行为的前因变量和结果变量。最后对积极偏离行为未来的研究方向进行了展望。     

员工谏言的影响作用探究

选取314对公司员工-上司配对被试作为研究对象,采取问卷调查的方法,探讨员工谏言行为对工作结果变量(工作绩效、工作满意度、组织承诺)是否有积极的影响作用。分析结果表明,员工谏言行为对工作绩效和工作满意度有显著正向预测作用,而对组织承诺没有显著作用;与组织公民行为进行比较分析的结果显示员工谏言行为能更好地预测工作绩效,而组织公民行为是更为宽泛的概念,对工作绩效、工作满意度、组织承诺都有一定的预测作用。     

家长式领导与员工建言行为：组织认同的中介作用

为探讨家长式领导对员工建言行为的影响,并考察组织认同在其中的作用机制,采用家长式领导、组织认同、建言行为三个量表对316名员工进行测量,层次回归分析和Bootstrap检验的结果表明：（1）家长式领导的三个维度均对建言行为有显著正向预测作用;（2）组织认同对抑制性建言和促进性建言均有显著正向预测作用;（3）组织认同分别在仁慈领导、德行领导与建言行为之间起部分中介作用。     

真实型领导：概念、测量、形成与作用

频发的道德丑闻和管理渎职现象使真实型领导受到了前所未有的关注。基于近十年来国、内外重要理论文章和67项实证文章, 本文对真实型领导研究进行了系统梳理与评析。总体来看, 研究者主要从特质/行为视角和过程视角界定真实型领导。真实型领导的测量已有标准化工具, 并在测量主体和方式上呈现多样化趋势。真实型领导受个体因素和情境因素影响, 也会通过积极组织行为学、社会学习、社会认定和社会交换机制对个体、团队和组织产生积极影响。未来研究应深入讨论真实型领导的概念、结构和测量问题, 对其影响因素、影响效果和作用机制做进一步探索, 并适时进行跨文化和本土化考察。     

中国父母关爱行为的多维度测量研究

运用问卷法,对北京905名中小学生及其父母进行了问卷测量,并用验证性因素分析对父母关爱行为的维度结构进行了检验.数据分析结果表明,与西方研究者所使用的单维度关爱结构不同,中国父母的关爱行为具有多维度结构,除了情感关爱之外,物质关爱(包括行为关爱和饮食关爱两种)也作为独立的维度单独存在.此外,数据分析显示,中国父母在情感关爱和饮食关爱上有较高的水平表现,小学生父母在情感、物质层面上的关爱表现水平要高于中学生父母,父母的情感关爱表现水平与其受教育程度之间存在着正向关联.并且,父母不同维度的关爱行为与不同年龄段及不同性别儿童的发展之间,展现出了不同的关联程度,因此也从另一侧面支持了父母关爱行为的多维度结构.     

Contribution of self‐compassion to positive mental health among Korean university students

Although evidence suggests self‐compassion can serve as an important predictor of positive mental health, few studies have examined the contribution of self‐compassion to mental health. This study examined the relations between six components of self‐compassion and three dimensions of positive mental health (Psychological, Emotional and Social Well‐being) in young Korean adults. A sample of 689 Korean college students were administered the Self‐Compassion Scale (SCS) and the Mental Health Continuum Short Form (MHC‐SF) to evaluate self‐compassion and positive mental health. A multiple indicators multiple causes (MIMIC) analysis revealed that Self‐Kindness significantly predicted all dimensions of positive mental health. Additionally, Over‐Identification significantly contributed to Emotional Well‐being, Common Humanity to Social Well‐being and Isolation to Psychological Well‐being. These results suggest Self‐Kindness is a key predictor of positive mental health and that specific components of self‐compassion are strongly related to specific dimensions of mental health in Koreans.     

A randomized controlled trial of compassion cultivation training: Effects on mindfulness,affect, and emotion regulation

Compassion is a positive orientation towards suffering that may be enhanced through compassion training and is thought to influence psychological functioning. However, the effects of compassion training on mindfulness, affect, and emotion regulation are not known. We conducted a randomized controlled trial in which 100 adults from the community were randomly assigned to either a 9-week compassion cultivation training (CCT) or a waitlist (WL) control condition. Participants completed self-report inventories that measured mindfulness, positive and negative affect, and emotion regulation. Compared to WL, CCT resulted in increased mindfulness and happiness, as well as decreased worry and emotional suppression. Within CCT, the amount of formal meditation practiced was related to reductions in worry and emotional suppression. These findings suggest that compassion cultivation training effects cognitive and emotion factors that support psychological flexible and adaptive functioning.     

Self‐Compassion as a Mediator of Mindfulness and Compassion for Others

Mindfulness and self‐compassion have garnered interest as tools for improving counselor wellness and performance, yet little is known about how they relate to compassion. Compassion—for oneself and others—is considered important to counselor well‐being and effective counseling. In Buddhist and current models, mindfulness is theorized to increase self‐compassion and, subsequently, compassion for others, but the study of these proposed relationships is limited. Using mediation analysis, the author confirmed self‐compassion as a mediator of mindfulness and compassion for others among 152 master's‐level counseling interns. Implications and practical application of mindfulness and self‐compassion for counselor development are discussed.     

Old Wine in New Bottles? The Case of Self‐compassion and Neuroticism

Research on self‐compassion, which is defined as being understanding and kind to oneself when confronted with negative experiences, has produced an impressive number of articles in recent years. This research shows that individual differences in self‐compassion, as measured by the Self‐Compassion Scale (SCS), are positively related to life satisfaction, health and social functioning. However, a critical and systematic test of self‐compassion from a personality perspective has not yet conducted so far. In the present study (N = 576), we (i) tested the factor structure of the SCS, (ii) examined the distinctiveness of self‐compassion with regard to the five‐factor model of personality, focusing on neuroticism, and (iii) tested the incremental predictive power of self‐compassion beyond the five‐factor model in the context of life satisfaction. Confirmatory factor analyses supported a two‐factor plus six facets solution of self‐compassion (a positive factor and a negative factor). Additional analyses revealed that the negative factor was redundant with facets of neuroticism (rs ≥ .85), whereas the positive factor had some unique variance left. However, neither the negative factor nor the positive factor could explain substantial incremental variance in life satisfaction beyond neuroticism. Recommendations for how to use the SCS are provided, and the future of research on self‐compassion is discussed. Copyright © 2017 European Association of Personality Psychology     

I TO WE: THE ROLE OF CONSCIOUSNESS TRANSFORMATION IN COMPASSION AND ALTRUISM

It is clear that human consciousness can be transformed through spiritual experiences and practices. Little is known, however, about what the predictors, mediators, and outcomes are of such transformations in consciousness. In‐depth structured interviews were conducted with forty‐seven teachers and scholars from religious and spiritual traditions and modern transformative movements to identify factors common to the transformative process across traditions. Compassion and altruism were almost universally identified as important outcomes of positive consciousness transformation. Results of our analysis suggest that altruism and compassion may arise as natural consequences of experiences of interconnection and oneness. These experiences appear to lead to shifts in perspective and changes in one's sense of self and self in relationship to others. Based on these findings, we suggest several mechanisms by which transformative experiences and practices might influence the development of compassion and altruism.     

A differentiated approach to the link between positive emotion,motivation, and eudaimonic well-being

Many studies have highlighted the role that positive emotions play in promoting eudaimonic well-being, yet often fail to differentiate between discrete positive emotions (e.g. gratitude, compassion, pride, and contentment). As such, potential functional differences among positive emotions in contributing to eudaimonic well-being may have been overlooked. The present study (N = 273) differentiated communion from agency motivation as well as other-focused from self-focused eudaimonic well-being. In line with a hypothesized model, pride contributed positively to self-focused eudaimonic well-being indirectly via agency motivation, and contentment was directly linked positively to self-focused eudaimonic well-being. Compassion contributed positively to other-focused eudaimonic well-being indirectly via communion motivation and gratitude was directly linked positively to other-focused eudaimonic well-being. While several other links were observed, hypothesized links were generally stronger. These findings highlight the potential utility of adopting approaches that differentiate among positive emotions in applied and theoretical work in the field of positive psychology.     

Enhancing Counselor Supervision Through Compassion Fatigue Education

Compassion fatigue has been documented as an occupational hazard in counseling. Providing education to interns on compassion fatigue and protective factors, such as self‐care, can normalize struggles experienced by interns. Supervision provides a relationship to build skills to help prevent compassion fatigue. Interns should understand counselor developmental phases and the necessity of self‐care plans. To instill this knowledge, supervisors should focus on the purpose of supervision, activities of supervision, counselor developmental phases, and compassion fatigue education.     

Pebbles in the Shoe: Acts of Compassion as Subversion in a Market Society

Pastoral Psychology - This article considers how compassion can be subversive to political-economic orders, whether these orders are found in church or society. Compassion is explained in terms of...     

On the Suffering of Compassion

Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for P:s sake, and if that is all you do, then you are not affected with an afflictive suffering over something. The final section identifies and addresses a problem concerning self-pity, and a suggestion is made on how to specify the proposed account so as to cover both self-directed and other-directed compassion.     

Correlates of compassion fatigue and burnout in chaplains and other clergy who responded to the September 11th attacks in New York City

Participants at a June 2002 conference about the September 11th attacks were tested for compassion fatigue, compassion satisfaction, and burnout. The sample consisted of 343 clergy, including 97 chaplains. A total of 149 (43.4%) of the participants had responded as disaster-relief workers following the September 11th attacks. The number of hours clergy worked with trauma victims each week was directly related to compassion fatigue among responders and non-responders. Compassion fatigue also was positively related to the number of days that responders worked at Ground Zero, while disaster-relief work with the American Red Cross reduced compassion fatigue and burnout. Clinical Pastoral Education tended to decrease compassion fatigue and burnout and increase compassion satisfaction in both responders and non-responders. Burnout was inversely related to age in both groups.