KANT'S TRANSCENDENTAL IDEALISM,FREEDOM AND THE DIVINE MIND1

Without denying the importance of a range of independent epistemic and metaphysical considerations, I argue that there is an irreducibly theological dimension to the emergence of Kant's transcendental idealism. Creative tasks carried out by the divine mind in the pre‐critical works become assigned to the human noumenal mind, which is conceived of as the (created) source of space, time and causation. Kant makes this shift in order to protect the possibility of transcendental freedom. I show that Kant has significant theological difficulties ascribing such transcendental freedom to creatures in relation to God, and that he intends transcendental idealism to be a solution to these difficulties. I explain how this provides Kant with a powerful motivation and reason for denying the so‐called “neglected alternative”, and conclude by suggesting that the nature of any theological response to Kant will depend upon some fundamental options about how to conceive of the relationship between the creator and creation.     

A META-ANALYSIS OF CONDITIONAL REASONING TESTS OF AGGRESSION

James et al. (2005) reported an estimate of criterion-related validity (corrected only for dichotomization of criteria) of r = .44 across 11 conditional reasoning test of aggression (CRT-Aggression) validity studies. This meta-analysis incorporated a total sample size more than twice that of James et al. Our comparable validity estimate for CRT-Aggression scales predicting counterproductive work behaviors was r = .16. Validity for the current, commercially marketed test version (CRT-A) was lower (r = .10). These validity estimates increased somewhat (into the .24–.26 range) if studies using dichotomous criteria with low base rates were excluded from the meta-analysis. CRT-Aggression scales were correlated r = .14 with measures of job performance. As we differed with James et al. in some of our coding decisions, we reran all analyses using James et al.'s coding decisions and arrived at extremely similar results.     

Experiencing Incivility in Organizations: The Buffering Effects of Emotional and Organizational Support1

Research shows that being a target of organizational incivility is associated with negative outcomes, including declines in job satisfaction, physical health, and psychological well‐being. Two studies (90 property management company employees; 210 undergraduate students) were conducted to examine whether 2 types of social support—emotional and organizational—act as buffers of the relationship between incivility and outcomes in workplace and academic contexts. Two types of incivility were also examined: general workplace incivility and gendered incivility. Consistent with the hypotheses, the results of both studies indicated that employees and students who experienced higher levels of incivility reported better outcomes when they felt organizationally and emotionally supported. Implications for organizations are discussed.     

Making of romantic attachment bonds: Longitudinal trajectories and implications for relationship stability

The current study outlined the timing of romantic attachment formation and its implications for relationship stability. People came to prefer their romantic partners for proximity and as a safe haven roughly 4 months after commitment; it took over 2 years to prefer them as their primary secure base. More anxiously attached people preferred their partner for proximity earlier than less anxiously attached people; more avoidantly attached people reported less preference for their romantic partner for all attachment components at the time of initial commitment compared to less avoidantly attached people. Those who more quickly represented their romantic partner as a secure base were less likely to subsequently break up; accordingly, normative attachment development may be prognostic for relationship stability.     

Spiritual Formation in Christian School Counseling Programs

This article makes the case that Christian school counselors should be more directly engaged in student spiritual formation. To accomplish this aim, the historical context for the discussion is first explored, followed by a review of contemporary medical and psychological research associating a positive spirituality with healthy functioning across a variety of developmental domains. The argument is then situated within developmental theory and systems thinking as well as the Christian theological—philosophical writings of John Macmurray. Recommendations for improving Christian school counseling practice as they relate to student spiritual formation are included.     

FACTORS AFFECTING PRE-DECISIONAL COMMUNICATION BEHAVIOR AFTER HELPING REQUESTS1

A field experiment was conducted to explore the relationship between two known determinants of helpfulness (cost of helping and dependency of other) and predecisional communication behavior. Male undergraduates were contacted by telephone and asked to volunteer for a survey study. The caller was either very dependent or less dependent on the subject for help. The survey was described as taking 3 hours (high cost), 1 hour (moderate cost), or 20 minutes (low cost). Following the request for aid, the information seeking and information giving behavior of the subject was coded. As anticipated, the greatest information giving was elicited from non-helpers, especially among subjects in the high cost-high dependency condition. Path analysis of the data indicated a causal sequence in which information giving mediated the effects of cost on decision to help. The findings were discussed in terms of Schwartz's (1975) model of normative behavior.     

The Metaphysics of Mash‐Ups

Accounts of the ontology of musical works seek to uncover what metaphysically speaking a musical work is and how we should identify instances of musical works. In this article, I examine the curious case of the mash‐up and seek to address two questions: are mash‐ups musical works in their own right and what is the relationship between the mash‐up and its source materials? As mash‐ups are part of the broader tradition of rock, I situate this discussion within an ontology of rock as defended by Theodore Gracyk and Stephen Davies and offer some interpretation as to what their positions might be in regard to mash‐ups. Finally, I argue that the account of mash‐ups that best makes sense of our evaluative practices would hold that they are emergent musical works that are distinct in their own right and yet also happen to be cases of musical works that instantiate parts of other musical works.