Der Exzess einer Tugend

Querulous behavior and querulous paranoia are seldom in forensic settings, but produce major problems because of the chronicity and severity of the disorders. Aspects of psychopathology and differential diagnosis are discussed, especially characteristics of volition, of cognition and of behavior control. Regarding criminal responsibility the capacity of understanding the wrongfulness of behavior will usually not be severely impaired. In cases of strong deformation of personality structure with transition into paranoid disorder the capacity for behavior control may be significantly diminished. Irresponsibility will only occur in the rare cases of psychotic disorders. Because of a poor prognosis detention in forensic hospitals may be necessary when threats and manifest aggressive behavior occur.     

Influence of role and gender on the use of distributive versus procedural justice principles

Differences in perceptions of fairness may result from differential emphasis on distributive and procedural justice. The author found that organizational role and gender influenced the extent to which distributive and procedural justice principles were used when participants allocated and evaluated pay raises. When participants took the role of a supervisor, they were more likely to use procedural justice principles; when they took the role of a subordinate, they were more likely to use distributive justice principles. Also, men were more likely to use distributive justice than procedural justice principles when allocating and evaluating raises. These findings suggest that organizations should become aware of individual and role-based differences in emphasis on justice-related factors that could potentially lead to perceptions of unfairness.     

The relationship between justice and attitudes: An examination of justice effects on event and system-related attitudes

Research in organizational justice has always been interested in the relationship between justice and attitudes. This research often examines how different types of justice affect different attitudes, with distributive justice predicted to affect attitudes about specific events (e.g., performance evaluation) and procedural justice predicted to affect attitudes about organizations (e.g., organizational commitment). However, there is mixed support for these predictions. Moreover, this approach generally ignores the relationship between attitudes about the specific event and attitudes toward the organization. In this study we identify three alternative models of justice and attitudes. We use customer responses to complaint handling to test these alternative conceptualizations. Results generally support a mediated model, wherein event attitudes mediate the effect of justice perceptions on system-related attitudes. The implication of these findings for organizations and justice researchers are discussed.     

Goal disruption during COVID-19: Reimagining goals during a global pandemic

The COVID-19 pandemic has been a major source of professional and personal disruption and has had both direct and downstream consequences on almost every aspect of peoples' lives, including their personal goal pursuits. In the face of unexpected hardships and obstacles, people have had to find new paths to goal achievement. In the present work, we examined whether difficulty adjusting goal pursuit during the global disruption of the COVID-19 pandemic is related to negative affective, cognitive, and behavioral goal-related outcomes. Across two studies, we found that people who had more difficulty adjusting their goal pursuit during the pandemic experienced more negative feelings toward their goals, were less satisfied with the status of their goals, and were less likely to actually achieve their goals. Moreover, individual differences in planning tendencies, need for predictability, general adaptability, and perceived pandemic disruption were related to more difficulty adjusting goal pursuit. This work demonstrates the importance of flexibility in the face of setbacks and obstacles, especially during times of disruption and uncertainty.     

Long-term focus and prosocial–antisocial tendencies interact to predict belief in just world

According to justice motive theory, individuals need to believe that the world is a just place where people generally get what they deserve (Lerner, 1977). Individuals are thought to need belief in a just world (BJW) in part because it gives them the confidence required to invest in long-term goals. However, BJW can only provide confidence that individuals will reap the rewards of their investments if they invest in their goals through prosocial means (e.g., Hafer, 2000). The current study provides evidence for this argument. Specifically, we examined individual differences in BJW, long-term goal focus, and prosocial–antisocial tendencies to test the hypothesis that higher long-term focus would be associated with higher BJW, but only amongst those who are also high in prosocial (low in antisocial) tendencies. This hypothesis was tested four times using four measures of prosocial–antisocial tendencies. Simple slopes analyses revealed the predicted pattern of results for three of the four measures. Our findings (a) provide novel support for the idea that BJW aids in the prosocial pursuit of long-term goals, and (b) have implications for individual variation in BJW.     

Wellness as Fairness

I argue that distinct conditions of justice lead to diverse wellness outcomes through a series of psychosocial processes. Optimal conditions of justice, suboptimal conditions of justice, vulnerable conditions of injustice, and persisting conditions of injustice lead to thriving, coping, confronting, and suffering, respectively. The processes that mediate between optimal conditions of justice and thriving include the promotion of responsive conditions, the prevention of threats, individual pursuit, and avoidance of comparisons. The mechanisms that mediate between suboptimal conditions of justice and coping include resilience, adaptation, compensation, and downward comparisons. Critical experiences, critical consciousness, critical action, and righteous comparisons mediate between vulnerable conditions of injustice and confrontation with the system. Oppression, internalization, helplessness, and upward comparisons mediate between persisting conditions of injustice and suffering. These psychosocial processes operate within and across personal, interpersonal, organizational and community contexts. Different types of justice are hypothesized to influence well-being within each context. Intrapersonal injustice operates at the personal level, whereas distributive, procedural, relational, and developmental justice impact interpersonal well-being. At the organizational level, distributive, procedural, relational and informational justice influence well-being. Finally, at the community level, distributive, procedural, retributive, and cultural justice support community wellness. Data from a variety of sources support the suggested connections between justice and well-being.     

Justice as a Family Value: How a Commitment to Fairness is Compatible with Love

Many discussions of love and the family treat issues of justice as something alien. On this view, concerns about whether one's family is internally just are in tension with the modes of interaction that are characteristic of loving families. In this essay, we challenge this widespread view. We argue that once justice becomes a shared family concern, its pursuit is compatible with loving familial relations. We examine four arguments for the thesis that a concern with justice is not at home within a loving family, and we explain why these arguments fail. We develop and defend an alternative conception of the justice‐oriented loving family, arguing that justice can—and, for the sake of justice, should—be seen as a family value.     

Conflict Management for Justice,Innovation, and Strategic Advantage in Organizational Relationships

This study proposed that conflict management affects organizations’ beliefs that they have an effective voice (procedural justice), have shared their benefits fairly (distributive justice), and are treated respectfully (interactional justice). Structural equation analysis results suggest that a cooperative approach to conflict facilitates justice in its 3 forms in organizational relationships, and that justice, in turn, results in partner strategic advantage and innovation. Results from a sample of 103 pairs of customer and supplier organizations in Shanghai were interpreted as providing support for the value of justice for collaborative work between organizations. The findings also suggest that a cooperative approach to managing conflict is an important antecedent to justice in organizational relationships in China.     

The social organization of sadism and masochism

Sadism and masochism, traditionally studied as an individual psychopathology, may be more fully understood as a sociological phenomenon. Sadomasochists have developed a subculture characterized by a set of norms, shared ideologies, and a common argot. Contacts among sadomasochists are made through magazine advertisements, participation in clubs and organizations, through exposure to this behavior in other deviant subcultures, and fortuitously.

Sadomasochistic organizations, while differing widely among themselves, serve similar functions for their members: (1) they facilitate sexual and social contacts; (2) they provide members with information about techniques, events, other organizations, films, and so forth; (3) they develop and communicate justifications and apologias enabling people to accept their feelings and behavior as normal; and (4) they enable people to segregate their sadomasochistic needs and behavior from other areas of their lives.     

Reconciling Justice and Pleasure in Epicurean Contractarianism

Epicurean contractarianism is an attempt to reconcile individualistic hedonism with a robust account of justice. The pursuit of pleasure and the requirements of justice, however, have seemed to be incompatible to many commentators, both ancient and modern. It is not clear how it is possible to reconcile hedonism with the demands of justice. Furthermore, it is not clear why, even if Epicurean contractarianism is possible, it would be necessary for Epicureans to endorse a social contract. I argue here that Epicurean contractarianism is both possible and necessary once we understand Epicurean practical rationality in a new way. We are left with an appealing version of teleological, individualistic contractarianism that is significantly different from Hobbesian contractarianism.     

Thinking about the Needy, Justice, and International Organizations

This article has three main parts, Section 2 considers the nature and extent to which individuals who are well-off have a moral obligation to aid the world’s needy. Drawing on a pluralistic approach to morality, which includes consequentialist, virtue-based, and deontological elements, it is contended that most who are well-off should do much more than they do to aid the needy, and that they are open to serious moral criticism if they simply ignore the needy. Part one also focuses on the United States, and illustrates both how incredibly wealthy the U.S. is and some of the spending habits of its citizens; however, its considerations apply to the well-off generally. Section 3 considers whether justice provides reasons for helping the needy. Noting that justice in an extremely complex notion, it discusses numerous considerations relevant to justice’s scope and implications, including an extended Rawlsian conception of justice, an absolute conception, a comparative conception, the distinction between natural and social justice, and various elements of common-sense morality. Section 2 also distinguishes between agent-relative justice-based reasons, which are relevant to whether we act justly, and agent-neutral justice-based reasons, which are relevant to whether we have reasons of justicefor acting. Correspondingly, it argues that even if one can ignore the needy without acting unjustly, as philosophers like Robert Nozick and Jan Narveson contend, there may be powerful reasons of justicefor addressing their plight. Section 4 briefly address the responsibilities of international organizations like the World Bank, the International Monetary Fund (IMF), and World Trade Organization (WTO). Drawing on Section 2, it is suggested that in addition to standard reasons to act justlytowards needy members of the world’s community, there will be reasons of justicefor such organizations to aid the needy in both present, and future, generations. The article concludes by contending that the well-off in countries like the U.S. have reason to view international organizations like the World Bank, IMF, and WTO as their agents, and to seek to insure that they alleviate misfortunes amongst the world’s needy.     

Testing the Promise of the Churches: Income Inequality in the Opportunity to Learn Civic Skills in Christian Congregations

Political researchers point to church activities as a major avenue for lower–class individuals to learn the civic skills necessary for many forms of political participation, the skills that higher–status individuals learn through education and occupation. This article tests this theory through multilevel analyses of the effects of both individual income and average congregational income on three measures of participation in church activities and organizations that offer participants the opportunity to learn and exercise civic skills. The results show that churches are only slightly stratified when it comes to members' participation in charity, public policy, or social justice organizations within the church, suggesting that they offer some promise to teach civic skills to the lower–income members. Nevertheless, churches are moderately stratified in terms of members' participation in administration, finance, or buildings organizations within the church, and strongly stratified in organizations in general within the church, suggesting that higher–income members receive the majority of civic–skill practice and training in Christian congregations in the United States.     

Intrinsic Motivation,Organizational Justice,and Creativity

For employees to generate creative ideas that are not only original, but also useful to their company, they must interact with their workplace environment to determine organizational needs. Therefore, it is important to consider aspects of the individual as well as their environment when studying creativity. Intrinsic motivation, a predictor of individual level creativity, is associated with feelings of enjoyment and interest in the task at hand. To the extent that tasks are nested in an environment, intrinsically motivated individuals may perceive their environment more favorably than individuals who are not interested in the task. Specifically, such individuals may view the rewards (i.e., distributive justice), decision-making procedures (i.e., procedural justice), and their interpersonal treatment (i.e., interpersonal justice) in their work environment as more fair, due to the positive affect associated with intrinsic motivation. This study examines the relationships between intrinsic motivation, perceptions of organizational fairness, and creativity. Participants (n = 133) worked on a task in a laboratory setting and completed measures of intrinsic motivation and organizational justice. Findings were supportive that intrinsically motivated participants viewed their environment as fairer than participants that were uninterested in the task. Consequently, distributive and interpersonal justice were shown to significantly mediate the relationship between intrinsic motivation and creativity. Implications for theory and practice are discussed.     

法律正义与道德正义

进入文明时代以来,社会正义一直是人们追求的基本价值目标.社会正义实质上是对人类社会关系(包括个人之间、群体及组织之间、个人与群体及组织之间的相互关系)的公平性、正当性的确认和捍卫,社会正义通常采取法律形式和道德形式来表达.法律正义是以国家意志的形式来表达的社会关系的规定性,它通过制度规范方式来确认和捍卫公民的合法权益和守法义务.道德正义是以德性和良心的形式来表现的社会关系的规定性,它通过伦理规范的方式来确认和维护公民的伦理权利和道德义务.法律正义是道德正义的基础和保障,因而也是社会正义的底线和起点;道德正义是法律正义的前提和灵魂,因而也是社会正义的理想和目标.构建法律正义与道德正义的良性互动关系.是实现社会正义的有效保证.     

Comparative Assessments of Justice, Political Feasibility, and Ideal Theory

What should our theorizing about social justice aim at? Many political philosophers think that a crucial goal is to identify a perfectly just society. Amartya Sen disagrees. In The Idea of Justice, he argues that the proper goal of an inquiry about justice is to undertake comparative assessments of feasible social scenarios in order to identify reforms that involve justice-enhancement, or injustice-reduction, even if the results fall short of perfect justice. Sen calls this the “comparative approach” to the theory of justice. He urges its adoption on the basis of a sustained critique of the former approach, which he calls “transcendental.” In this paper I pursue two tasks, one critical and the other constructive. First, I argue that Sen’s account of the contrast between the transcendental and the comparative approaches is not convincing, and second, I suggest what I take to be a broader and more plausible account of comparative assessments of justice. The core claim is that political philosophers should not shy away from the pursuit of ambitious theories of justice (including, for example, ideal theories of perfect justice), although they should engage in careful consideration of issues of political feasibility bearing on their practical implementation.     

The Individual or the Institution? Ethics and Behavioural Responses to Social Insurance

abstract   Individuals tend to change their behaviour as a response to insurance. Such behavioural responses to insurance are commonly seen as ethically and morally problematic. This is especially true of effects on behaviour from social insurance. These effects have been seen as an ethical problem, associated with irresponsibility, fraud and an immoral character. This article discusses the relevance of four different types of reasons for claims that behavioural responses to social insurance are immoral. These reasons are (1) independent reasons (2) con-tract related reasons (3) reasons related to fraud and (4) reasons related to justice. I argue that reasons related to justice are most relevant, but that this type of reason does not render the individual morally blameworthy. Hence, insofar as behavioural responses to social insurance are an ethical problem it is a problem that concerns the institution, i.e. what incentives social insurance exhibits, rather than the individual, i.e. the morality of the individual responding to it. Insofar as behavioural responses to social insurance are an ethical problem it is a problem for political philosophy rather than individual ethics.     

Restorative justice and the human rights of offenders: Convergences and divergences

Restorative justice has gained significant momentum as a justice reform movement within the past three decades, and it is estimated that up to one hundred countries worldwide utilize restorative justice practices. Although claims about the role of restorative justice in protecting human rights are repeatedly made in the restorative justice literature, they are seldom supported by empirical evidence or a thorough analysis of human rights and their justification. In this paper, we discuss how the assumptions underpinning restorative justice practices impact on offenders' human rights, and their points of convergence and divergence. We argue that while these assumptions can protect certain offender rights, they may violate others. We finish with some suggestions about how to reconcile the tensions between human rights and restorative justice, focusing in particular on the relationship between community needs and individual well-being.     

Rawls’s Principle of Justice as Fairness and Its Application to the Issue of Same-Sex Marriage

Abstract

This essay applies the principle of justice as fairness to the issue of same-sex marriage. I will outline Rawls’s theory of justice, including the original position and the veil of ignorance as the means by which choosers craft a just state. In considering whether same-sex marriage should be permissible, I argue that a just society, formulated in the Rawlsian context of justice as fairness, should allow them. I assert that gays and lesbians do count as equal citizens because they possess the minimum requirements of the capacity for a sense of justice, a conception of the good, and the ability to be cooperating members of society. Furthermore, within the original position gays and lesbians will be represented because choosers do not know their sexual orientation because it is one of the individual characteristics that are withheld behind the veil. Since the choosers do not know their sexual orientation, they will be unable to use that information in their construction of what counts as a just state comprised of free and equal citizens. Because the family, and the institution of marriage as a primary manifestation of the family, is one of the major social institutions within the basic structure, limitations must be carefully scrutinized.     

Downward mobility and Rawlsian justice

Technological and societal changes have made downward social and economic mobility a pressing issue in real-world politics. This article argues that a Rawlsian society would not provide any special protection against downward mobility, and would act rightly in declining to provide such protection. Special treatment for the downwardly mobile can be grounded neither in Rawls’s core principles—the basic liberties, fair equality of opportunity, and the difference principle—nor in other aspects of Rawls’s theory (the concept of legitimate expectations, the idea of a life plan, the distinction between allocative and distributive justice, or the distinction between ideal and nonideal theory). Instead, a Rawlsian society is willing to sacrifice particular individuals’ ambitions and plans for the achievement of justice, and offers those who lose out from justified change no special solicitude over and above the general solicitude extended to all. Rather than guaranteeing the maintenance of any particular individual or group’s economic position, it provides all of its members—the upwardly mobile, the downwardly mobile, and the immobile—a form of security that is at once more generous and more limited: that they will receive the liberties, opportunities, and resources promised by the principles of justice.     

Leadership and approaches to the management of workplace bullying

Leadership behaviour has been identified as an important antecedent of workplace bullying since managers may prevent, permit, or engage in the mistreatment of others. However, the issue of how managers respond when bullying occurs has received limited attention. With this in mind, the aim of this study was to explore how managers behave when bullying occurs in their work group and to elucidate the contextual issues that underlie this behaviour. This was achieved through analysis of in-depth interviews with individuals involved in cases of bullying. The findings revealed a typology of four types of management behaviour in cases of bullying, each underpinned by contextual factors at the individual, group, and organizational levels. The study shows that the role of leadership in workplace bullying is more complex than previously thought and suggests several ways in which managers and organizations could deal with bullying behaviour.