Who is in Need of Victim Support?: The Issue of Accountable, Empirically Validated Selection and Victim Referral

The tremendous growth in victim-oriented laws granting various rights to crime victims, which emerged worldwide during the last two decades, has initiated a renewed research interest in the varied aspects of the needy victims concept. Highly sophisticated theoretical models, indicating various risk factors (e.g. external control, upward relative risk assessments) and protection factors (hardiness, behaviour attributions), were developed to explain which crime victims are in need of victim support. The practical validity of these models is relatively low: at the police level there are simply no resources to conduct lengthy diagnostic interviews with crime victims. This article aims to bridge the gap between sophistication and mundane selection of needy victims. The focus is on a simple selection instrument, namely the victim's psychological condition prior to the victimization. Analyses suggest that low pre-victimization well-being constitutes a central risk factor, predicting a delayed deterioration in post-victimization well-being, and longer term psychological distress, which is manifest ten months after the victimizing incident. The traffic light model is discussed as a simple selection tool, which might be used during the witness interview. Such a model may also be used by defense attorneys to examine if clients were appropriately assessed as needing support after describing their experiences to the police. For the prosecutor's office the traffic light model offers an instrument to predict which victims might benefit from a personal interview with the prosecutor. Some implications of low well-being for studies on repeat victimizations are discussed, inter alia in terms of a potential mood congruence bias, that might result in inflated estimates of multiple victimizations.     

Perceived ethical leadership: Its moderating influence on employees’ organisational commitment and organisational citizenship behaviours

This study investigated the extent to which employees’ perception of ethical leadership moderated their organisational commitment and organisational citizenship behaviour. A non-probability purposive sample (N = 839; females = 32%) of employees in a railway organisation in the Democratic Republic of Congo (DRC) participated in the study. They completed the following measures: the Organisational Commitment Scale (OCS), the Organisational Citizenship Behaviour Questionnaire (OCBQ) and the Ethical Leadership Scale (ELS). Stepwise hierarchical regression analysis was utilised to determine the influence of employees’ perceptions of the relationships between their self-reported organisational commitment and organisational citizenship behaviour. The results indicated employee perceptions of the integrity, fairness and honesty aspects of ethical leadership to explain their affective, continuance and normative aspects of organisational commitment and organisational citizenship behaviour. The results also showed that employee perceptions of high ethical leadership influenced their willingness to engage in positive organisational commitment such as psychological attachment, work continuance, normative commitment and also their organisational citizen behaviours such as altruism, conscientiousness, courtesy and civic virtue. By implication, leaders with high ethical conduct have the potential to positively stimulate the commitment of employees towards supporting the organisational values and mission.     

Workplace ethics culture and work engagement: The mediating effect of ethical leadership in a developing world context

This study examined the mediating effect of ethical leadership on the relationship between workplace ethics culture and work engagement among employees in a railway transport organisation in the Democratic Republic of the Congo (DRC). The sample consisted of permanently employed staff in a railway organisation in the DRC (n = 839; females = 32%). The employees were required to complete the Ethical Leadership Scale (ELS), the Ethical Corporate Virtue model (ECV) and the Utrecht Work Engagement Scale (UWES). Mediating regression analyses were conducted to predict work engagement from workplace ethics culture, partialling out ethical leadership. The results show that workplace ethics culture had a significantly positive effect on work engagement. The results further indicated that workplace ethics culture, through the mediation of perceived ethical leadership, had a significantly positive effect on the work engagement dimensions of vigour, dedication and absorption. The findings provide evidence that ethical leadership plays a crucial role in shaping workplace ethics culture and employees’ level of work engagement in an emerging country work setting.     

Who Is at Risk for Psychological Distress in Genetic Testing Programs for Hereditary Cancer Disorders?

Presymptomatic identification of disease gene carriers is becoming an increasingly common part of the clinical management of hereditary cancer disorders. With an expected increase in the number of requests for DNA testing and the limited resources for counseling, the amount of time genetic counselors are able to spend with test candidates will decrease. It is therefore important for counselors to identify persons at risk for psychological distress. Based on a review of experiences with Huntington disease and cancer patients, we describe factors likely to evoke distress in genetic cancer candidates. We also discuss the sometimes widely different ways that test candidates and their partners respond to genetic testing. By exploring risk factors for distress in relevant domains of the research, we can offer counselors guidelines for determining who may need extra counseling.     

The Division of Labor Among Egalitarian and Traditional Women: Differences in Discontent, Social Comparison, and False Consensus

We compared 118 egalitarian women (subscribers to the Dutch feminist magazine Opzij ) with 118 traditional women (subscribers to the widely read Dutch women's magazine Margriet ). On average, egalitarian women had a more equal division of household labor at home than did traditional women but experienced more discontent about the division of labor in their relationship. Egalitarian women with an unequal division of labor experienced more discontent than did traditional women with an unequal division of labor. Relative to traditional women, egalitarian women more often compared their own contribution to housework with their partner's contribution (relational comparison) and with other women's division of labor (referential comparison). Compared to traditional women, egalitarian women gave higher prevalence estimates of both the percentage of Dutch women doing virtually all housework and the percentage of women unhappy with the division of labor.     

Reasonable Partiality in Professional Ethics: The Moral Division of Labour

Attention is given to a background idea that is often invoked in discussions about reasonable partiality: the idea of a moral division of labour. It is not only a right, but also a duty for professionals to attend (almost) exclusively to the interests of their own clients, because their partial activities are part of an impartial scheme providing for an allocation of professional help to all clients. To clarify that idea, a difference is made between two kinds of division of labour, a technical one and a social one. In order to assess the applicability of the idea of a moral division of labour to professional ethics, journalism is contrasted with other professions.     

C-reactive protein polymorphisms are associated with the cortisol awakening response in basal conditions in human subjects

Cortisol affects the acute-phase response, but it is unknown whether C-reactive protein (CRP), an acute-phase reactant, also affects hypothalamus?pituitary?adrenal axis activity. In the present study, associations were explored between CRP haplotypes with plasma CRP concentrations and basal salivary cortisol level. We included 266 physically healthy Caucasian subjects (103 females and 163 males) aged between 18 and 65 years of whom 94 had a psychiatric disorder in a genetic association study. Six tag single-nucleotide polymorphisms capturing the common genetic variation of the CRP gene were genotyped (i.e. rs2808628, rs2808630, rs1205, rs1800947, rs1417938, and rs3091244) to yield common CRP haplotypes. Plasma CRP concentrations, the salivary cortisol awakening response (CAR) (0, 30, 45, and 60?min after awakening), and the diurnal cortisol decline (11:00, 15:00, 19:00, and 23:00 h) were assessed for 2 days. rs2808628, rs1205, rs1417938, and rs3091244 showed expected associations not only with CRP concentrations, but also with salivary cortisol levels during the CAR. Five well-characterized CRP haplotypes were arranged in ascending order according to increasing CRP levels. There was an inverse linear association between CRP haplotypes and cortisol levels during the CAR, but no association with the diurnal cortisol decline. Hence, genetic variants in the CRP gene that are associated with lifetime plasma CRP levels were also associated with salivary cortisol levels after awakening, in basal, non-inflammatory conditions.     

Eudaimonist Virtue Ethics and Right Action: A Reassessment

My question in this paper concerns what eudaimonist virtue ethics (EVE) might have to say about what makes right actions right. This is obviously an important question if we want to know what (if anything) distinguishes EVE from various forms of consequentialism and deontology in ethical theorizing. The answer most commonly given is that according to EVE, an action is right if and only if it is what a virtuous person would do in the circumstances. However, understood as a claim about what makes particular actions right, this is not especially plausible. What makes a virtuous person??s actions right must reasonably be a matter of the feature, or features, which she, via her practical wisdom, appreciates as ethically relevant in the circumstances, and not the fact that someone such as herself would perform those actions. I argue that EVE instead should be understood as a more radical alternative in ethical philosophy, an alternative that relies on the background assumption that no general account or criterion for what makes right actions right is available to us: right action is simply too complex to be captured in a ??finite and manageable set of??moral principles?? (McKeever and Ridge, Principled ethics, Oxford University Press, 2006, p. 139). This does not rule out the possibility that there might be some generalizations about how we should act which hold true without exception. Perhaps there are some things which we must never do, as well as some features of the world which always carry normative weight (even though their exact weight may vary from one context to another). Still, these things are arguably few and far between, and what we must do to ensure that we reliably recognize what is right in particular situations is to acquire practical wisdom. Nothing short of that could do the job.