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ALTHA WILLIAMS 《Journal of counseling and development : JCD》1972,51(4):262-263
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CHRISTOPHER WILLIAMS 《Pacific Philosophical Quarterly》2007,88(2):265-283
Abstract: The view that death is the loss of a person's future is less defensible than many philosophers have thought, in part because it is often presented as a response to an indefensibly crude Epicurean doctrine. But the most direct argument for this view suffers from two sorts of ambiguity – the first concerning what it is to have a future to lose, the second concerning what the loss consists in. However, another conception of what is lost is possible, and this alternative, which is more congenial to the Epicurean outlook, does not depend on considerations about the future. 相似文献
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CHARLES H. WOOD PHILIP WILLIAMS KUNIKO CHIJIWA 《Journal for the scientific study of religion》2007,46(3):405-416
The recent growth of Pentecostal Protestantism in Latin America has called attention to the social consequences of religious conversion. Ethnographic studies find that affiliation with Pentecostal churches is associated with attitudinal and behavioral transformations that modify gender relations, enhance the economic viability of the household, and endow families with social capital that can be mobilized during periods of economic stress, sickness, and emergency. The nature of the changes suggests that they may improve the welfare of infants and young children within the family. To explore this proposition, we use sample data from the 2000 demographic census in the Brazilian northeast to estimate the probability of death among children born to women 20 to 34 years of age. The findings show that, other things being equal, the death rate among children born to Protestant women is around 10 percent lower compared to the death rate among children born to Catholic women. We further disaggregate Protestants into \"traditional\" (e.g., Baptist, Presbyterian) and \"Pentecostal\" (e.g., Assembly of God) subgroups, and show that the mortality-reducing effect is greater among historical compared to Pentecostal Protestants. No mortality effects were associated with membership in neo-Pentecostal churches. 相似文献
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More than 40 years ago, Taylor and Wherry (1951) hypothesized that performance appraisal ratings obtained for administrative purposes, such as pay raises or promotions, would be more lenient than ratings obtained for research, feedback, or employee development purposes. However, research on appraisal purpose has yielded inconsistent results, with roughly half of such studies supporting this hypothesis and the other half refuting it. To account for those differences, a meta-analysis of performance appraisal purpose research was conducted with 22 studies and a total sample size of 57,775. Our results support Taylor and Wherry's hypothesis as performance evaluations obtained for administrative purposes were, on average, one-third of a standard deviation larger than those obtained for research or employee development purposes. In addition, moderator analyses indicated larger differences between ratings obtained for administrative and research purposes when performance evaluations were made in field settings, by practicing managers, and for real world subordinates. Implications for researchers and practitioners are discussed. 相似文献
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SAMUEL DUNCAN 《The Southern journal of philosophy》2011,49(2):137-163
This paper offers a new interpretation of the propensity to evil and its relation to Kant's claim that the human race is universally evil. Unlike most of its competitors, the interpretation presented here neither trivializes Kant's claims about the universal evil of humanity nor attributes a position to him that is incompatible with his repeated insistence that we are blameworthy for actions only when we could have acted differently. This interpretation also accounts for a number of otherwise bewildering claims in the Religion and makes sense of the analogy Kant draws between the propensity to evil and addiction. 相似文献
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