The aim of this paper is to make presentism a dynamic view of reality by basing it on a notion of dynamic existence, that is, on a notion of existence which has a dynamic character. The paper shows that both of the notions of existence which are used in metaphysical theories of time (in presentism and eternalism) have a static character and, while such a notion is useful for eternalists, it is useless for presentists if they want to make their view able to remain in agreement with our everyday experience and self-consistent. It is demonstrated that both empirical and theoretical arguments indicate that the presentist should replace the notion of this static existence with the notion of a dynamic existence and that this maneuver allows the presentist to treat his/her existential thesis as equivalent to the thesis that time flows. Not only does this strategy allow us to express presentism in a simple, homogenous way which remains in agreement with our experience, but also permits us to solve some of the difficult problems which presentism faces, such as, for example, the objection of triviality and the question about the rate of time passage. Moreover, such an approach to presentism allows us to solve fundamental metaphysical problems concerning time such as the problem of the openness of the future and the fixity of the past, direction of causation, and relations between presentism and persistence through time by endurance. 相似文献
Virtue ethics has been charged with being unable to provide solutions to practical moral issues. In response, the defenders of virtue ethics argue that normative virtue ethics exists. The debate is significant on its own, yet both sides of the controversy approach the issue from the assumption that moral philosophy has to tell us what we should do. In this essay, I would like to examine the question regarding the practicality of virtue ethics in a different way. Virtue ethics is an ancient approach shared by both ancient Greek philosophers and classic Chinese Confucians, and indeed, ancient Greeks call ethics “practical science.” How, then, do the ancients themselves view the issue of practicality? This essay shows that there is a notion of practicality which is prominent in both ancient Greek and ancient Chinese virtue ethics but is neglected in today’s ethics. According to this notion, ethics is to transform one’s life. The essay also raises a prospect of the revival of this notion. 相似文献
Confucianism defined benevolence with “feelings” and “love.” “Feelings” in Confucianism can be mainly divided into three categories:
feelings in general (seven kinds of feelings), love for one’s relatives, and compassion (Four Commencements). The seven kinds
of feeling in which people respond to things can be summarized as “likes and dislikes.” The mind responds to things through
feelings; based on the mind of benevolence and righteousness or feelings of compassion, the expression of feelings can conform
to the principle of the mean and reach the integration of self and others, and of self and external things. The “relations
between the seven kinds of feelings and the Four Commencements,” however, was not developed into a theoretical idea in Confucianism.
After Confucius, the relationship between the universality of natural sympathies and the gradation of love for relatives gradually
became an important subject in Confucian ideas of benevolence and love. By “refuting Yang Zhu and Mozi,” Mencius systematically
expounded on this issue. Love had two ends: self-love and natural sympathies, between which existed the love for relatives.
These two ends were not the two extremes of Yang’s self-interest and Mozi’s universal love. Love for relatives not only implied
a gradation, but also contained universality and transcendence that came from self-love. Love for relatives, natural sympathies
and self-love had a kind of tension and connectivity between two dynamic ends. The Confucian idea of benevolence and love
hence demonstrated differences and interconnectivity. An accurate understanding of such “feelings” and “love” is important
for us to grasp Confucian thoughts on benevolence and its realization. 相似文献
Based on the conservation of resource (COR) theory, we hypothesize that one’s ability to manage resources will moderate the relationship between the use of positive impression management (IM) and other desired resources, such that those able to manage resources will have higher levels of social resources (reputation and leader–member exchange) when expending energy through the use of positive IM tactics. Additionally, we expect higher levels of these social resources will lead to higher performance ratings.
Design/Methodology/Approach
We conducted a two-study replication. In Study One (n = 213), data were collected at two time points. Dyadic data were collected in Study Two (n = 83) to demonstrate consistent relationships across two different study designs.
Findings
Our findings indicate that the ability to manage resources is associated with higher levels of social resources, such as reputation and high quality LMX, which are ultimately associated with positive workplace outcomes, specifically job performance.
Implications
The ability to manage one’s resources is a crucial individual capability that allows individuals to secure positive work outcomes. This research highlights the utility of resources management initiatives that organizations might want to provide to their workers, such as equipment, support personnel, and the autonomy to pace oneself during hectic endeavors.
Originality/Value
We investigate an individual difference in the COR process, which is lacking in the current literature (Hobfoll and Shirom 2000). Further, this research examines COR consequences beyond stress-related outcomes. Lastly, our research highlights the value of examining IM in light of COR theory.
This investigation examined the relationship between SME job experience and job analysis ratings. Managerial job incumbents (N = 209) provided job analysis ratings which measured 9 task frequency and 6 skill importance components. Job experience was operationalized as both job tenure and residualized job tenure (i.e., statistically-controlled for SME characteristics correlated with job tenure). Respondents were categorized into low, medium, and high groups for each tenure measure. MANOVA results indicated that task ratings differed across residualized tenure groups, while skill ratings did not. Statistical control of the job tenure measure made a substantial difference in results. For the non-residualized tenure groups, findings were reversed: skill ratings differed across non-residualized tenure groups, while task ratings did not. The results of this research are integrated with the existing literature and implications for future research and practice are offered. 相似文献
Literature on the economic incorporation of immigrants to new destinations has been missing a discussion on how the strength of the local economy affects immigrants’ need for social networks and how it might also affect the relative importance of strong versus weak ties for immigrant job seekers. Through the use of in-depth interviews, the role and importance of social networks in the labor market incorporation of Hispanic immigrants in economically weak cities is examined, as well as the consequences to those immigrants who are unable to command or lack access to social networks and/or ethnic resources. This paper contextualizes the importance of strong ties for immigrants in economically weak new destinations and argues that in places with such a constricted labor market and stagnant economies, it is imperative for recent arrivals to access and/or construct these strong ties in order to more effectively gain entry into the host society’s labor market. 相似文献
Given the rise in cyberbullying among secondary education students and the importance of certain psychological adjustment variables for the comprehension of this type of violent behavior, both in bullies and in victims, the purpose of the present study was to analyse the emotional adjustment of those involved in cyber- and traditional bullying. The adjustment variables studied were self-concept, perceived stress, loneliness, depressive symptomatology, social anxiety, life satisfaction, and emotional intelligence. Using a sample of 1318 adolescents (47% boys), aged between 11 and 17 years, four groups were established to compare victims and cybervictims (uninvolved students, traditional victims, cybervictims, and traditional–cybervictims). The analysis of variance showed that students who performed the same role (bully or victim) in both contexts (at school and online). In particular, those who suffered traditional or cyberbullying or both conjointly presented lower scores in physical and social self-concept, life satisfaction, emotional clarity, and emotion regulation, as well as higher scores in perceived stress, loneliness, depression, and social anxiety. In bullies—traditional, cyberbullying or both simultaneously—higher scores were observed in perceived stress, loneliness, depressive symptomatology, fear of negative assessment, avoidance, and general social anxiety, and lower scores in the dimensions of academic and family self-concept, life satisfaction, emotional clarity, and emotion regulation. In general, the findings indicate that students who were involved in bullying situations, both victims and bullies, presented more damaged emotional profiles than those who are uninvolved, especially students who performed the same role (bully or victim) in both contexts (at school and online).
Children's family obligations involve assistance and respect that children are expected to provide to immediate and extended family members and reflect beliefs related to family life that may differ across cultural groups. Mothers, fathers and children (N = 1432 families) in 13 cultural groups in 9 countries (China, Colombia, Italy, Jordan, Kenya, Philippines, Sweden, Thailand and United States) reported on their expectations regarding children's family obligations and parenting attitudes and behaviours. Within families, mothers and fathers had more concordant expectations regarding children's family obligations than did parents and children. Parenting behaviours that were warmer, less neglectful and more controlling as well as parenting attitudes that were more authoritarian were related to higher expectations regarding children's family obligations between families within cultures as well as between cultures. These international findings advance understanding of children's family obligations by contextualising them both within families and across a number of diverse cultural groups in 9 countries. 相似文献
Priming of affective word evaluation by pictures of faces showing positive and negative emotional expressions was investigated in two experiments that used a double task procedure where participants were asked to respond to the prime or to the target on different trials. The experiments varied between-subjects the prime task assignment and the prime-target interval (SOA, stimulus onset asynchrony). Significant congruency effects (that is, faster word evaluation when prime and target had the same valence than when they were of opposite valence) were observed in both experiments. When the prime task oriented the subjects to an affectively irrelevant property of the faces (their gender), priming was observed at SOA 300 ms but not at SOA 1000 ms (Experiment 1). However, when the prime task assignment explicitly oriented the subjects to the valence of the face, priming was observed at both SOA durations (Experiment 2). These results show, first, that affective priming by pictures of facial emotion can be obtained even when the subject has an explicit goal to process a non-affective property of the prime. Second, sensitivity of the priming effect to SOA duration seems to depend on whether it is mediated by intentional or unintentional activation of the valence of the face prime. 相似文献
The role of responsibility in our common-sense morality of self-defense is complex. According to common-sense morality, one can sometimes use substantial, even deadly, force against people who are only minimally responsible for posing a threat to us. The role of responsibility in self-defense is thus limited. However, responsibility is still sometimes relevant. It sometime affects how much force you can use against a threatener: less if they are less responsible and more if they are more responsible. Is there a well-motivated theory that can explain both why the role of responsibility is limited and why it is sometimes relevant? It is hard to see what theory could unify these disparate elements of our common-sense morality, and if one cannot be found then we may simply have to revise some of our pre-theoretic beliefs. But it would be an important advantage of a theory if it could justify those beliefs. I will argue that there is a theory of this kind: surprisingly, the familiar rights theory of self-defense, defended by Judith Thomson, can do so if it is suitably supplemented. Along the way I will survey some alternative theories of self-defense and show why they are not up to the task. 相似文献