IS IT WORTH IT TO WIN THE TALENT WAR? EVALUATING THE UTILITY OF PERFORMANCE‐BASED PAY

Although the business press suggests that "winning the talent war," the attraction and retention of key talent, is increasingly pivotal to organization success, executives often report that their organizations do not fare well on this dimension. We demonstrate how, through integrating turnover and compensation research, the Boudreau and Berger (1985) staffing utility framework can be used by I-O psychologists and other HR professionals to address this issue. Employing a step-by-step process that combines organization-specific information about pay and performance with research on the pay-turnover linkage, we estimate the effects of incentive pay on employee separation patterns at various performance levels. We then use the utility framework to evaluate the financial consequences of incentive pay as an employee retention vehicle. The demonstration illustrates the limitations of standard accounting and behavioral cost-based approaches and the importance of considering both the costs and benefits associated with pay-for-performance plans. Our results suggest that traditional accounting or behavioral cost-based approaches, used alone, would have supported rejecting a potentially lucrative pay-for-performance investment. In addition, our approach should enable HR professionals to use research findings and their own data to estimate the retention patterns and subsequent financial consequences of their existing, and potential, company-specific performance-based pay policies.     

IS IT ALL IN THE NUMBERS? A Case Study of Tokenism

The purpose of the present study is to explore whether the negative consequences of tokenism are the result of imbalanced proportions alone, or whether society-wide sex role stereotypes which affect male and female tokens differently are also a factor. Men working at concession stands at an amusement attraction were assigned by the experimenters to one of two work groups in which the numbers of women and men were either skewed or balanced. Unlike a token woman at the attraction, these token male workers did not experience the negative consequences of tokenism (visibility, contrast, and assimilation). In fact, token men identified with supervisors and advanced more quickly than their non-token counterparts of both sexes. The results are interpreted as indicating that underrepresentation alone cannot explain the negative effects of tokenism for women.     

THE “WHERE IS IT?” REFLEX: AUTOSHAPING THE ORIENTING RESPONSE

The goal of this review is to compare two divergent lines of research on signal-centered behavior: the orienting reflex (OR) and autoshaping. A review of conditioning experiments in animals and humans suggests that the novelty hypothesis of the OR is no longer tenable. Only stimuli that represent biological “relevance” elicit ORs. A stimulus may be relevant a priori (i.e., unconditioned) or as a result of conditioning. Exposure to a conditioned stimulus (CS) that predicts a positive reinforcer causes the animal to orient to it throughout conditioning. Within the CS-US interval, the initial CS-directed orienting response is followed by US-directed tendencies. Experimental evidence is shown that the development and maintenance of the conditioned OR occur in a similar fashion both in response-independent (classical) and response-dependent (instrumental) paradigms. It is proposed that the conditioned OR and the signal-directed autoshaped response are identical. Signals predicting aversive events repel the subject from the source of the CS. It is suggested that the function of the CS is not only to signal the probability of US occurrence, but also to serve as a spatial cue to guide the animal in the environment.     

DIVINE ACTION: IS IT CREDIBLE?

Abstract. The concept of God's acting in the world has been seen to be problematic in light of the claims of scientific knowledge that the regularity of a law like universe rules out divine action. There are resources in both scientific knowledge and religion that can render meaningful and credible divine action. The new physics, chaos theory, cognitive psychology, and the concept of top-down causation are used to understand how God acts in the world. God's action is not an intervention, but is understood on the model of how the mind influences the brain in a downward causative manner. Suggestions for imagining God's actions are discussed.     

FATHER PLAY: IS IT SPECIAL?

Both mothers and fathers play with their children, but research on parent–child play interactions is conducted with mothers three times more often than it is with fathers. The articles in this special issue address this gap by focusing on the nature and quality of father–child play, across cultural contexts, and considering whether father play offers something unique and special for early human development, in infancy or early childhood. The studies show that fathers can be just as developmentally supportive as are mothers in terms of being playful and engaged with their children in ways that are related to greater child socioemotional competence, emotion regulation, and vocabulary, and to less aggression, anxiety, and negativity. We encourage future research to examine the cultural influences, family system dynamics, and specificity of timing and types of father–child play in relation to children's developmental competence.     

PASTORAL PSYCHOTHERAPY: IS IT UNIQUE?

Proponents and practitioners of pastoral psychotherapy hold to the idea that it is a unique form of psychotherapy. Little empirical or procedural evidence seems to exist to substantiate that viewpoint. Indeed, the data suggest that pastoral psychotherapy is a close kin to secular psychotherapy, not only in practice, but in the opinion of those who seek it out for help. This article takes the viewpoint that pastoral psychotherapy should be unique and attempts to show how it can be. The author stresses that it is ordination that makes pastoral psychotherapy unique, because the ordained pastor is both a theologian and a representative of the church. These two elements provide unique “lenses” for doing psychotherapy. To the extent that these lenses are not being used, the author issues a challenge to pastoral psychotherapists to bring this uniqueness to the forefront.     

WHERE IS THE COMPARISON IN COMPARATIVE COGNITION?

Abstract— Contemporary research on comparative cognition reflects two distinct programs. The purpose of the an-thropocentric program is to discover whether nonhuman species process information in the same way as humans do. The ecological program analyzes ecologically significant aspects of cognition and compares them in closely and distantly related species. Research on memory for stored food in birds provides a detailed example of this latter program. Other examples include research on bird song learning and foraging and ecological analyses of human cognition.     

IS THERE A FUTURE FOR THE DIALOGUE?

The title question was raised by Philip Hefner in an editorial in the March 2007 issue of Zygon, and answered in various ways in sixteen guest editorials in the June, September, and December 2007 issues. In this article, after defining some pertinent concepts, I comment on these essays. I review critical statements made by the guest editorialists and survey their proposals for further dialogue topics. I conclude with my own views on the future of the dialogue and the role of Zygon therein.     

IS SCIENCE THE ONLY WAY TO TRUTH?

Abstract. In the context of contemporary life questions, especially that of world peace, this essay first develops the view that truth is essentially scientific truth. Although religion gives insights for living, as science encompasses more and more of human experience it reinforces and modifies religious truths with its own firm knowledge. However, because of several limitations, it is concluded that science alone cannot give a complete account of humanity and the universe. For our first beliefs and principles we must look to other kinds of truth, which are in accord with scientific truth but go beyond scientific method in their justification.     

IS THE UNIVERSE OPEN FOR SURPRISE? PENTECOSTAL ONTOLOGY AND THE SPIRIT OF NATURALISM

Given the enchanted worldview of pentecost‐alism, what possibility is there for a uniquely pentecostal intervention in the science‐theology dialogue? By asserting the centrality of the miraculous and the fantastic, and being fundamentally committed to a universe open to surprise, does not pentecostalism forfeit admission to the conversation? I argue for a distinctly pentecostal contribution to the dialogue that is critical of regnant naturalistic paradigms but also of a naive supernaturalism. I argue that implicit in the pentecostal social imaginary is a distinct conception of nature that is amenable to science but in conflict with naturalism.     

WHAT IS THE ROLE OF SCIENCE IN THE DIALOGUE PROPOSED BY WILLIAM KLINK?

Abstract. Klink rejects the use of ecological models in environmental decision making because their predictions cannot be tested by rigorous scientific methods. I argue that models that cannot be tested according to the rigorous standards of the physical sciences can still be considered “scientific”; they are useful (and, in practice, used) for assessing the impacts of human actions on the environment and choosing between alternative courses of action. It is, however, important to be aware of the uncertainties and to make corrections as new data and insights become available. The interplay between (1) model-based decisions and action and (2) their consequences and subsequent corrections can be regarded as a dialogue between humans and nature (or God) in the sense proposed by Klink. Klink also claims that future actions should be informed by the larger vision of theology and should not be based on science. I suggest that science has an indispensible role. The larger vision is needed to respond to the fundamental religious question: How should I live—and why? But this question cannot be answered without first addressing the fundamental scientific question: How does the world work? I suggest that responses to the first question can be formulated as visions of a future state of existence that we feel compelled to strive to realize, and that science is necessary to provide “maps of reality” needed to realize visions. I also suggest that Christian traditions can probably provide adequate visions; the crucial need is for improving our “maps of reality.”     

WHAT IS A SCIENTIFIC WORLD VIEW,AND HOW DOES IT BEAR ON THE INTERPLAY OF SCIENCE AND RELIGION?

Abstract. What is a scientific worldview, and why should we care? One worldview can knit together various notions, and therefore understanding a worldview requires analysis of its component parts. Stripped to its minimum, a scientific worldview consists strictly of falsifiable components. Such a worldview, based solely on ideas that can be tested with empirical observation, conforms to the highest levels of objectivity but is severely limited in utility. The limits arise for two reasons: first, many falsifiable ideas cannot be tested adequately until their repercussions already have been felt; second, the reach of science is limited, and ethics, which compose an inevitable part of any useful worldview, are largely unfalsifiable. Thus, a worldview that acts only on scientific components is crippled by a lack of moral relevance. Organized religion traditionally has played a central role in defining moral values, but it lost much of its influence after the discovery that key principles (such as the personal Creator of Genesis) contradict empirical reality. The apparent conundrum is that strictly scientific worldviews are amoral, while many long‐held religious worldviews have proven unscientific. The way out of this conundrum is to recognize that nonscientific ideas, as distinct from unscientific ideas, are acceptable components of a scientific worldview, because they do not contradict science. Nonscientific components of a worldview should draw upon scientific findings to explore traditional religious themes, such as faith and taboo. In contrast, unscientific ideas have been falsified and survive only via ignorance, denial, wishful thinking, blind faith, and institutional inertia. A worldview composed of both scientific components and scientifically informed nonscientific components can be both objective and ethically persuasive.     

KINDS AND CONSCIOUS EXPERIENCE: IS THERE ANYTHING THAT IT IS LIKE TO BE SOMETHING?

Abstract: In this article I distinguish the notion of there being something it is like to be a certain kind of creature from that of there being something it is like to have a certain kind of experience. Work on consciousness has typically dealt with the latter while employing the language of the former. I propose several ways of analyzing what it is like to be a certain kind of creature and find problems with them all. The upshot is that even if there is something it is like to have certain kinds of experience, it does not follow that there is anything it is like to be a certain kind of creature. Skepticism about the existence of something that it is like to be an F is recommended.