Las Casas as Theological Counteroffensive: An Interpretation of Gustavo Gutiérrez's Las Casas: In Search of the Poor of Jesus Christ

Peruvian liberation theologian Gustavo Gutiérrez's massive work, Las Casas: In Search of the Poor of Jesus Christ, should not be read as a defensive or retreating move for liberation theology in the face of two decades of opposition. Rather, it is best understood as a creative and strategic counteroffensive to advance liberation theology in terms that the Vatican can only find difficult to counter. Nevertheless, liberation theology struggles with the difficulty of intellectually justifying itself on nondependency and non-Marxist grounds. In any case, the struggle for the work of liberation in Latin America continues.     

The Role of Psychological Climate in Neutralizing the Effects of Organizational Politics on Work Outcomes

The present study examined the moderating impact of psychological climate on the relationship between perceived organizational politics and both commitment and turnover intent. Data were gathered from 131 restaurant employees who completed surveys at work. Confirmatory factor analysis revealed that a 6-factor conceptualization (supportive management, role clarity, contribution, recognition, self-expression, and challenge) provided the most adequate model representation of the psychological climate construct. Results indicate that politics perceptions interacted with each climate factor (with the exception of challenge) in predicting commitment. Conversely, politics perceptions interacted only with supportive management and self-expression to predict turnover intent. Implications for theoretical development and empirical research in this domain are provided.     

The Nazi Heritage and Gender Identity

This paper explores the impact of Nazi ideas and values from education in Napola schools of the National Socialist regime on the development of gender identity during late childhood and adolescence. Difficulties in this realm are illustrated by means of biographical material from a study performed at the Sigmund-Freud Institut in Frankfurt. In this study, interviews were conducted with former Napola students, their children, and grandchildren. A clinical example focuses on the theme of haircutting typical of Napola trainees and the impact this had on the development of a man's gender identity. The examination of two further generations showed that the haircut played an important role in their lives and caused difficulties in the development of masculinity, as well as femininity.     

FREE YOUR MIND: BUDDHISM,CAUSALITY, AND THE FREE WILL PROBLEM

The problem of free will is associated with a specific and significant kind of control over our actions, which is understood primarily in the sense that we have the freedom to do otherwise or the capacity for self-determination. Is Buddhism compatible with such a conception of free will? The aim of this article is to address three critical issues concerning the free will problem: (1) what role should accounts of physical and neurobiological processes play in discussions of free will? (2) Is a conception of mental autonomy grounded in practices of meditative cultivation compatible with the three cardinal Buddhist doctrines of momentariness, dependent arising, and no-self? (3) Are there enough resources in Buddhism, given its antisubstantialist metaphysics, to account for personal agency, self-control, and moral responsibility?     

Anger at unfairness: is it moral outrage?

Anger at unfair treatment has been called moral outrage. However, moral outrage—anger at the violation of a moral standard—should be distinguished from personal anger at being harmed and empathic anger at seeing another for whom one cares harmed. Across a preliminary experiment and a main experiment, both designed to manipulate the appraisal conditions for these three forms of anger, we found evidence of personal anger and empathic anger, but little evidence of moral outrage. Participants perceived unfair treatment of another, even another for whom they had not been induced to feel empathy, to be as unfair as participants perceived unfair treatment of themselves. But the appraisal conditions that evoked anger were unfair treatment of self and unfair treatment of a cared-for other, not unfairness per se. In the absence of empathic concern, unfair treatment of another evoked little anger. Possible implications for understanding moral emotion and moral motivation are suggested. Copyright © 2007 John Wiley & Sons, Ltd.