How Far Can Support Go? Supported Supervisors’ Performance and Subordinate Dedication

Purpose

The present study builds on prior research involving organizational support theory and the trickle-down effects of supervisors’ perceived organizational support (POS). We examine benefits of supervisor POS for the supervisors themselves (enhanced affective commitment and in-role performance), and a behavioral mechanism through which supervisors’ POS may lead to subordinate dedication, a multifaceted conceptualization of performance.

Design/Methodology/Approach

Using three sources of data (from 139 human resource professionals, their 47 supervisors, and the 22 bosses of their supervisors) we assessed the hypothesized relationships using multilevel path modeling.

Findings

Supervisors’ POS related positively to supervisors’ affective commitment to their organization, resulting in better supervisor in-role performance two months later. Also, having better performing supervisors resulted in more dedication by employees in the form of extra-role performance, as rated by their supervisor 2 months later, and extra hours worked.

Implications

It appears providing organizational support to supervisors may result in beneficial outcomes for the supervisors and the organization in terms of supervisors’ enhanced emotional attachment to the company, and better performance in their job, with consequences for subordinate dedication in terms of extra hours worked and extra-role performance.

Originality/Value

These findings contribute to organizational support theory by showing initial evidence that supervisor in-role performance can serve as an explanatory mechanism through which supervisors’ POS trickles down to aid subordinates.

     

How Can We Talk about Creativity?

The Psychological Record - In his work Philosophical Investigations, Ludwig Wittgenstein (1953/2009) argues that our language is only clearly communicated by agreement of definitions and judgments....     

Macroscopic Oil Droplets Mimicking Quantum Behaviour: How Far Can We Push an Analogy?

We describe a series of experimental analogies between fluid mechanics and quantum mechanics recently discovered by a team of physicists. These analogies arise in droplet systems guided by a surface (or pilot) wave. We argue that these experimental facts put ancient theoretical work by Madelung on the analogy between fluid and quantum mechanics into new light. After re-deriving Madelung’s result starting from two basic fluid mechanical equations (the Navier–Stokes equation and the continuity equation), we discuss the relation with the de Broglie–Bohm theory. This allows to make a direct link with the droplet experiments. It is argued that the fluid mechanical interpretation of quantum mechanics, if it can be extended to the general N-particle case, would have a considerable advantage over the Bohm interpretation: it could rid Bohm’s theory of its non-local character.     

Where Have We Been, How Did We Get There, and Where Shall We Go?

Commentators expressed a wide variety of views on my evaluation of the state of assessment center (AC) research and practice. In this response, I first trace the evolution of the construct validity paradox "urban legend." Next, I consider the commentators' comments as they relate to (a) my recommendation to abandon dimension-based ACs in lieu of task- or role-based structures (b) my recommendation to discontinue design fix attempts toward making ACs conform to multitrait–multimethod construct validity criteria, and (c) considerations of construct validity and validation evidence. Finally, I offer some directions for future AC research and practice.     

Rape Myth Acceptance in College Students: How Far Have We Come?

Researchers have emphasized the significant roleof rape myth acceptance in individuals' predispositionto engage in sexually aggressive behavior, includingrape. The purpose of this study was to examine the current state of rape myth acceptance incollege students and the factors which differentiatedacceptance vs nonacceptance of rape myths. One hundredfifty-eightprimarily Caucasian respondents were provided with two measures of attitudes towardrape and asked the degree to which they agreed ordisagreed with each statement. Results indicated thatcollege students reported disagreement with rape myth statements. However, variations in the degreeof disagreement emerged; men and individuals who had notattended a rape awareness workshop expressed weakerdisagreement with rape myths than women and individuals who had attended a rape awareness workshop.Discriminant analysis of these variables successfullyidentified a core set of rape myths which differentiatedindividuals in terms of the degree to which they subscribed to rape-supportive attitudes.Conclusions were drawn regarding rape myth acceptanceand the need for further research.     

Where Do We Go from Here?

Beginning with the End represents an excellent collection of articles devoted to the thought of Wolfhart Pannenberg. This volume includes many of the most important thinkers in the science-religion dialogue and shows as well the importance and impact of Pannenberg's theology. This response addresses themes that surface in several of the articles: What is religion? What is science? What is theology? What is God? On some of these themes there is agreement, on others sharp disagreement. The conclusion also considers what this volume suggests about the future of Pannenberg's theology.     

Can We Understand Ourselves?

When it is asked if it is 'possible' for us to understand alien cultures, a contrast is implied with a certain conception of the understanding we have of our own culture. This contrast has certain parallels with the philosophical 'problem of other minds', in which a contrast is also drawn between understanding myself and others. Though these are different questions, they are related — in that somewhat parallel confusion about the notion of 'understanding' are involved in both. Our own culture is not in principle transparent to our understanding; neither are other cultures in principle opaque.     

Can We Hear Silence?

Philosophia - We can hear silence because silence, an absence of sound, causes our hearing of it. Advocating this position, Roy Sorensen puts to use his own theory of the direct perception of...     

How Can We Improve Preventive and Educational Interventions for Intimate Relationships?

Improving intimate relationships with preventive and educational interventions has proven to be more difficult than originally conceived, and earlier models and approaches may be reaching their limits. Basic concerns remain about the long-term effectiveness of these interventions, whether they are reaching and benefiting couples most likely to need them, and how they might be exerting their effects. We identify six problems that we believe are hindering progress in the field, and for each we outline research findings that point to new ways forward. These problems include (a) the incomplete understanding of couple communication and unwarranted translation of communication findings into interventions; (b) the surprising stability of relationship satisfaction; (c) the powerful roles that personal histories, personalities, and stress play in determining relationship outcomes; (d) the difficulties involved in recruiting and retaining high-risk couples in intervention programs; (e) the lack of attention given to specific stages of relationship development in interventions; and (f) the tendency to deliver preventive and educational interventions in the same format as therapies for distressed couples. We conclude by noting that a large body of basic research about intimate relationships, and large-scale outcome research with diverse populations, hold great promise for advancing the field.     

How Can We Study Heroism? Integrating Persons,Situations and Communities

Heroism—an individual's commitment to a noble purpose, usually aimed at furthering the welfare of others, and involving the willingness to accept the consequences of achieving that purpose—has received little attention from political psychologists, even though a person is arguably as liable to act heroically as she is to act in a morally reprehensible manner. Specifically, important questions remain in how heroes can be identified beforehand and how such behavior can be successfully studied and promoted. We posit that recent work in genocide studies, positive psychology, personality psychology, ecological psychology, and moral psychology provides new and promising directions for better understanding heroic behavior. These developments can provide the tools for understanding the complex interplay of factors—including traits, situations, and communal beliefs—motivating heroic behavior.     

How,in Our Time,Can We Learn about Spirituality?

A rule of thinking which would absolutely prevent me from acknowledging certain kinds of truth, if those kinds of truth were really there, would be an irrational rule.     

Can We Help Belligerent Counselees?

This article presents a framework and principles for counseling belligerent counselees. It integrates moral reasoning and behavior contracting with the counseling process and describes the limited rationales of victimization, guilt, and helplessness. Then, a moral reasoning framework is presented whereby counselors move the counselees from the punishment stage to a trade-off and socially responsive stages through contracting. Finally, the counseling and contract principles are delineated for establishing a relationship aimed at improved behavior, facilitating recognition that behavior causes consequences, inducing positive behavior through rewards, and encouraging transfer to new situations.     

How Can We Do it Right? Ethical Uncertainty in Swedish Sami Research

Research related to indigenous peoples in Sweden and elsewhere has a history marked by discriminatory practice and unequal research processes. Sweden has still not been very visible in terms of openly debating, developing and implementing ethical strategies specifically suited for indigenous research. The present study explores how research ethics is discussed among scholars within the Sami research field in contemporary Sweden. Fifty-six research proposals deriving from eight different research institutions and 160 individual researchers are analyzed, discovering how scholars relate to research ethics when planning for new research projects related to the indigenous Sami. The results demonstrate that ethical guidelines for research are often referred to, but that a common view on what guidelines to use is lacking, leading to a notable variety between different researchers. Ethical discussions are present in the vast majority of the proposals, however there are notable differences between the theories around how to proceed in a culturally safe, ethical manner, and the proposed methods that are to be used to implement theory in practice. In conclusion, there exists a great uncertainty among scholars on where to seek ethical guidance, how to relate to current legislation around research ethics and at the same time act ethically in a culturally appropriate manner. This uncertainty leads to questioning whether discussions of ethics are relevant in the first place, what they are supposed to include, how they are meant to be undertaken and what consequences can be expected from the presence or absence of ethics in indigenous research.     

Ruse's Darwin and Design: Does It Go Far Enough?

Michael Ruse's forthcoming book gives an enjoyable history of teleology in biology, philosophy, and theology. It argues that concepts of cause, final cause, purpose, teleology, function, design, adaptation, contrivance, progress, ends, and value have all been telescoped by most writers in those three disciplines but that these concepts (and especially the concept of design) are nonetheless valid, provided only that we recognize their metaphorical nature. I agree with this basic argument, and Ruse's critiques and historical summaries of these concepts are both useful and delightful. However, I also explore one major and three minor reservations. The minor reservations are that Ruse overdoes the allegation of telescoping, does not adequately explore ways to express teleology more accurately, and erroneously denies the existence of biology–based theologians who make the same point he is making. The major reservation is that, despite all the groundwork he lays, Ruse comes to a conclusion other than the one clearly suggested by his first fourteen chapters. If he followed the evolutionary story just a bit further, to include the evolution of the human brain, he would be in a position to articulate a theologically sophisticated understanding of teleology and avoid an ending that is uncharacteristically tame.