Extending Corporate Social Responsibility Research to the Human Resource Management and Organizational Behavior Domains: A Look to the Future

Although issues of corporate social responsibility (CSR) have become an important topic of research, there have been few studies on this topic conducted in the fields of human resource (HR) management and organizational behavior (OB). To address this gap, we edited a special issue of Personnel Psychology that explicitly focuses attention on CSR in the HR/OB domains. In this introductory editorial, we synthesize and extend the four articles published in the special issue. We also address issues relating to the conceptualization and measurement of CSR, the application of microlevel theories to CSR, and the practical and methodological implications of research in this domain. Finally, we provide suggestions for future research linking CSR with some of the most frequently studied topics in HR/OB. We propose that a focus on HR/OB will improve our understanding of the antecedents and consequences of CSR and also benefit HR/OB in terms of bridging the science–practice and micro–macro gaps.     

Validity of Two Language Versions of the Auckland Individualism and Collectivism Scale with Filipino-English Bilinguals

The Auckland Individualism and Collectivism Scale (AICS) was translated into Filipino; and the factorial structure of the Filipino and English versions were validated with two samples of Filipino-English bilinguals. Most of the fit indexes in the confirmatory factor analysis indicated that the data from the Filipino translation and the original English version both fit the hypothesized internal structure of the scale. The results provide further support for the structural aspects of the AICS’ construct validity; however, some minor issues were noted at the level of individual items and subscales.     

Detecting Intervention Effects Using a Multilevel Latent Transition Analysis with a Mixture IRT Model

A multilevel latent transition analysis (LTA) with a mixture IRT measurement model (MixIRTM) is described for investigating the effectiveness of an intervention. The addition of a MixIRTM to the multilevel LTA permits consideration of both potential heterogeneity in students’ response to instructional intervention as well as a methodology for assessing stage sequential change over time at both student and teacher levels. Results from an LTA–MixIRTM and multilevel LTA–MixIRTM were compared in the context of an educational intervention study. Both models were able to describe homogeneities in problem solving and transition patterns. However, ignoring a multilevel structure in LTA–MixIRTM led to different results in group membership assignment in empirical results. Results for the multilevel LTA–MixIRTM indicated that there were distinct individual differences in the different transition patterns. The students receiving the intervention treatment outscored their business as usual (i.e., control group) counterparts on the curriculum-based Fractions Computation test. In addition, 27.4 % of the students in the sample moved from the low ability student-level latent class to the high ability student-level latent class. Students were characterized differently depending on the teacher-level latent class.     

A Semantic Differential Study of the Yin-Yang Symbol

The inherent meanings of the ancient and culturally significant symbol known as the Yin-Yang was investigated by having 242 students rate it on the Semantic Differential. The investigation further explored the meanings of the symbol as it might relate to Jung's controversial concept of the archetype. The results indicated that the qualities of the symbol supported the concept of the Yin-Yang archetype and, surprisingly, these were consistent with Jung's concept of the anima and animus.     

Rule-governed activity vs. rule-creating activity

Questioning the usual understanding of Native American religions as supernaturalistic, this study re-examines the ritual system of the Yaqui people of Arizona. First, it evaluates assumptions about the nature of religion—including God, grace, and prayer—which inform the ethnographical interpretation of Yaqui religion. Second, it reconstructs the Yaqui cosmological system and relates their complex cosmos to the traditional religious actors, the Deer Dancer and the Pascola clowns. Third it examines the master symbol, Sewa or Flower, to demonstrate that Yaqui religious logic does not correspond to the grace theory of Catholicism. Fourth, it demonstrates that flower embodies a causal system in which all religious actors, human and transcendent beings alike, achieve ritual efficacy in mutual, reciprocal acts of witnessing. Finally, the essay observes that ‘conversion’ fails to make sense of Yaqui syncretism for two related reasons. In the first place, the Yaqui neither rejected the world nor embraced a monotheism which assigns a privileged, vertical superiority to God. In the second, the Yaqui applied traditional insights deriving from the most basic realm of myth to reach an understanding that Jesus and Deer are alike powerful innocents who sacrifice themselves so that others might live. In all these ways, the essay demonstrates that the concept of the supernatural fails to explain either the traditional or the Christian sides of Yaqui religion and suggests that the same may be true for other Native American religions as well.     

Socio-sexuality and episodic memory function in women: further evidence of an adaptive “mating mode”

The functionalist memory perspective predicts that information of adaptive value may trigger specific processing modes. It was recently demonstrated that women’s memory is sensitive to cues of male sexual dimorphism (i.e., masculinity) that convey information of adaptive value for mate choice because they signal health and genetic quality, as well as personality traits important in relationship contexts. Here, we show that individual differences in women’s mating strategies predict the effect of facial masculinity cues upon memory, strengthening the case for functional design within memory. Using the revised socio-sexual orientation inventory, Experiment 1 demonstrates that women pursuing a short-term, uncommitted mating strategy have enhanced source memory for men with exaggerated versus reduced masculine facial features, an effect that reverses in women who favor long-term committed relationships. The reversal in the direction of the effect indicates that it does not reflect the sex typicality of male faces per se. The same pattern occurred within women’s source memory for women’s faces, implying that the memory bias does not reflect the perceived attractiveness of faces per se. In Experiment 2, we reran the experiment using men’s faces to establish the reliability of the core finding and replicated Experiment 1’s results. Masculinity cues may therefore trigger a specific mode within women’s episodic memory. We discuss why this mode may be triggered by female faces and its possible role in mate choice. In so doing, we draw upon the encoding specificity principle and the idea that episodic memory limits the scope of stereotypical inferences about male behavior.     

Respect for the Dignity of People: What Does This Principle Mean in Practice?

Researchers have found that disrespectful behaviour can have a notable psychological impact on victims and observers thereof. It is not surprising, therefore, that law and all the major psychology codes of ethics acknowledge the principle of respect for the dignity of persons. The practical implications of this principle, however, are not clear. In this article we argue, with reference to the philosophical roots of the principle, that there are rules of manners in all societies that describe how people should demonstrate respect for persons. Generally, the profession cannot require psychologists to adhere to the rules of manners, not even those that demonstrate respect for persons, but it can, and does, prescribe to psychologists how they should act while they practice as psychologists. We proceed to examine the principles and standards of the Australian Psychology Society's Code of Ethics (2007) that require psychologists to demonstrate respect for persons while acting as psychologists.     

What's Bad About Bad Faith?

Abstract: Contemporary common sense holds that authenticity is an ethical ideal: that there is something bad about inauthenticity, and something good about authenticity. Here we criticize the view that authenticity is bad because it detracts from the wellbeing of the inauthentic person, and propose an alternative moral account of the badness of inauthenticity, based on the idea that inauthentic behaviour is potentially misleading.