WE (SOMETIMES) KNOW NOT HOW WE FEEL: PREDICTING JOB PERFORMANCE WITH AN IMPLICIT MEASURE OF TRAIT AFFECTIVITY

In this study we examined relationships between trait affectivity and work performance. However, because trait affectivity is believed to operate primarily outside awareness, we assessed it using techniques designed to measure content at explicit  and  implicit levels. Although results were consistent across the explicit and implicit measures (i.e., positive affectivity was positively related to task performance and citizenship behavior, whereas negative affectivity was negatively related to task performance and positively related to counterproductive behavior), the implicit measure predicted greater proportions of variance in supervisor-rated criteria and did so incremental to the explicit measure. We discuss the implications of these results for theory and practice, and highlight the potential usefulness of implicit measures for applied research.     

ALL THE (MANY,MANY) THINGS WE KNOW: EXTENDED KNOWLEDGE*

In this paper we explore the potential bearing of the extended mind thesis—the thesis that the mind extends into the world—on epistemology. We do three things. First, we argue that the combination of the extended mind thesis and reliabilism about knowledge entails that ordinary subjects can easily come to enjoy various forms of restricted omniscience. Second, we discuss the conceptual foundations of the extended mind and knowledge debate. We suggest that the theses of extended mind and extended knowledge lead to a bifurcation with respect to the concepts of belief and knowledge. We suggest that this conceptual bifurcation supports a form of pluralism about these concepts. Third, we discuss whether something similar can be said at the metaphysical level.     

A RELATIVISTIC ESCHATOLOGY: TIME,ETERNITY, AND ESCHATOLOGY IN LIGHT OF THE PHYSICS OF RELATIVITY

Unique epistemological challenges arise whenever one embarks on the critical and self‐critical reflection of the nature of time and the end of time. I attempt to construct my preference for an eschatological distinction between time and eternity from within a middle way, avoiding both the hubris that claims complete comprehension and the resignation that concedes readily to know nothing. Surveying the history of reflection on this multifaceted question of time, with its ephemeral and everlasting dimensions, I argue that the eschatological interplay between the “already” and the “not yet” has much to offer: promise for the religion‐science dialogue as well as hope for humanity, especially for those on society's bleakest edges. But understandings of time, to be authentically theological, must be also informed by cosmology and the physics of relativity. My proposal seeks to respect the theological and scientific interpretations of the nature of time, serving the ongoing, creative interaction of these disciplines. Between physics and theology I identify four formal differences in analyzing eschatology, all grounded in the one fundamental difference between extrapolation and promise. Discussion of what I term deficits in both the scientific and theological approaches leads to further examination of the complex relationship between time and eternity. I distinguish three models of such relationships, which I label the ontological, the quantitative, and the eschatological distinction between time and eternity. Because of the way it embraces a multiplicity of times, especially relating to the culmination and the consummation of creation, I opt for the eschatological model. The eschatological disruption of linear chronology relates well to relativ‐istic physics: This model is open, dynamic, and relational, and it may add a new aspect to the debate over the block universe.     

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.     

THE CONCEPT OF CONTINUOUS CREATION PART I: HISTORY AND CONTEMPORARY USE

The concept of continuous creation is now widely used in the context of reflections on the dialogue between science and religion. The first part of this research work seeks to understand its meaning through a twofold elaboration: (1) the historical setting of the three philosophical trends in which this concept was developed: scholastic (conservation), Cartesian (conservation through repetition of the creative act at each instant), and dynamic (interpreting the emergence of radical and contingent novelty in nature as a sign of the continuity of creation); (2) a philosophical and theological critique of the concept of continuous creation regarding the question of the relationship between change and creation, in the light of its highly polymorphous contemporary use, and, in opposition, its absence within the Catholic Magisterium. This work opens the field a further step toward reflection on a renewed concept of continuous creation.     

THE MIGRATIONS OF MOROCCAN JEWS TO MONTREAL: MEMORY, (ORAL) HISTORY AND HISTORICAL NARRATIVE

Among the masses of migrant populations driven to leave their countries against the backdrop of European decolonialization, North African Jews occupy a special place. Within several competing versions of the history of Moroccan Jews, recent historiographical debates reveal the political and memorial importance that this history represents for its various participants. Because the boundaries of memory are unstable, this article aims at understanding the interactions between memory and history. It outlines, first, the historical and historiographical context and presents the results of two oral history surveys, one conducted in the 1980s (N?=?27 in 1984–1986), the other more recently (N?=?15 in 2009–2010), and which draw upon a collection of life stories of men and women who left Morocco and went to Montreal in the 1980s and 1990s. It presents their answers to the questions of the circumstances under which these migrations took place and their memories of them today. These stories could then be transcribed and transmitted within a narrative that embodies both its historical meaning and their memory of it. Within this coping system, which denies the trauma associated with their departure en masse from Morocco, the interviewees hope to be considered as full members of the Sephardi diaspora and as Quebec citizens.     

REMEMBERING AND REBUILDING: THE WORLD JEWISH CONGRESS,IN THE SHADOW OF THE HOLOCAUST

In this essay I expand on the role of the World Jewish Congress (WJC) in the 1940s and 1950s. Its mode of operation during the two decades that followed World War II was markedly different from those that characterized other sections of American Jewry. What set the WJC apart from other Jewish organizations was that its leaders sought not merely to institutionalize the relationship between Israel and American Jewry, but involved themselves in the Jewish world as a whole and in Europe in particular, where they vigorously worked to rehabilitate the post-Holocaust Jewish diaspora and to assist those survivors who wished to do so to reintegrate themselves into Europe.     

EPISTEMIC ASSUMPTIONS: UNDERSTANDING SELF AND THE WORLD (A NOTE ON THE RELATIONSHIP BETWEEN IDENTITY STYLE,WORLD VIEW,AND CONSTRUCTIVIST ASSUMPTIONS USING AN AUSTRALIAN SAMPLE)

Berzonsky (1994) has investigated the role that personal epistemological assumptions play in the construction and revision of self-identity.He developed the Constructivist Assumption Scale (CAS) to measure the constructivist assumptions of persons, relating this to identity style as measured by the Identity Style Inventory, 3rd edition. Botella and Gallifa (1995) have outlined a constructivist model of epistemic development moving from positivism to constructivism (measured by the CAS), and preferred worldviews moving from mechanism to organicism (measured by the Organicism-Mechanism Paradigm Inventory). This study investigated the relationship between identity style, preferred worldview, and level of constructivist assumptions. Results indicate a significant positive relationship between the constructivist assumptions and people having an information-oriented, self-identity style, and significant negative relationships between the constructivist assumptions and preferred worldview for individuals with a normative oriented identity style. Age was significantly related to worldview, but not to the constructivist assumptions of the individuals. The theoretical implications of these findings are discussed, including whether people have different epistemic assumptions when describing self versus those used when describing the world. An additional measure is suggested which may relate findings to Kelly's (1991) notions of aggressiveness and hostility.     

A TALE OF TWO ABRAHAMS: KAFKA,KIERKEGAARD, AND THE POSSIBILITY OF FAITH IN THE MODERN WORLD

I have vigorously absorbed the negative element of the age in which I live, an age that is, of course, very close to me, which I have no right ever to fight against, but as it were a right to represent. The slight amount of the positive, and also of the extreme negative, which capsizes into the positive, are something in which I have had no hereditary share. I have not been guided into life by the hand of Christianity – admittedly now slack and failing – as Kierkegaard was, and have not caught the hem of the Jewish prayer shawl – now flying away from us – as the Zionists have. I am an end or a beginning. 1