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191.
Jim Paul Dan L. Costley Jon P. Howell Peter W. Dorfman David Trafimow 《Journal of applied social psychology》2001,31(9):1821-1842
Shamir, House, and Arthur (1993) suggested that the effects of charismatic leadership on followers' motivation are mediated by the increased salience of collective identities in followers' self-concepts. This study empirically examines the effects of leadership messages on followers' self-concept accessibilities. Charismatic and integrative (combined charismatic and individualized consideration) leadership increased the accessibility of followers' collective self-concepts. Individualized consideration increased the accessibility of followers' private self-concepts. These results support the propositions of the self-concept-based theory of charismatic leadership. Charismatic and integrative leadership messages from a leader resulted in higher follower collective self-concept accessibilities than did routinized messages. This finding underscores the importance of a charismatic leader, even when charismatic messages have become routinized. 相似文献
192.
Lotte Thomsen Jim Sidanius Alan Page Fiske 《European journal of social psychology》2007,37(3):445-469
We argue that the relational model that people use for organizing specific social interactions in any culture determines whether people self‐enhance. Self‐enhancement is not a functional consequence of the (independent or interdependent) cultural model of self. Across three studies, Danes self‐enhanced considerably less than did Americans but were more independent on the Twenty Statements Test, made more individual attributions about social life, made more autonomous scenario choices, and were more independent on the self‐construal scale. Public modesty did not account for these Danish‐American differences in self‐enhancement. However, Danes practiced interpersonal leveling, preferring equality of outcome more than did Americans. This leveling strongly and inversely predicted self‐enhancement within both cultures and mediated Danish‐American differences in self‐enhancement. In contrast, no independence measure systematically predicted self‐enhancement within both cultures nor mediated the cultural differences in self‐enhancement. This dissociation of independence and self‐enhancement demonstrates that self‐enhancing downward social comparisons are not functionally necessary for an independent concept of self. We conclude that social relationships, not the model of the self, mediate the mutual constitution of psyche and culture. Copyright © 2006 John Wiley & Sons, Ltd. 相似文献
193.
Jim Mackenzie 《Argumentation》2007,21(3):223-231
Equivocation, or multiple meaning, is explained through the introduction of an additional response, the distinction, to points
of order in formal dialogue objecting to immediate inconsistency. 相似文献
194.
The Impact of Breast Cancer Genetic Risk Assessment on Intentions to Perform Cancer Surveillance Behaviors 总被引:1,自引:0,他引:1
Bennett P Wilkinson C Turner J Griffith G France B Brain K Gray J 《Journal of genetic counseling》2007,16(5):617-623
One hundred and fifty-four women undergoing breast/ovarian cancer genetic risk assessment completed questionnaires at entry into the Cancer Genetic Service for Wales (CGSW) assessment program and following risk provision, mapping the strength of intentions to engage in a number of preventive/surveillance behaviors, including seeing specialists, breast self-examination, and involvement in screening programs, including mammography. A number of potential predictors of intentions were also assessed, including participants' mood and emotional response to receiving risk information, the perceived benefits (in terms of reassurance and early disease detection) of engaging in each preventive behavior, and the perceived desires of their family and General Practitioner. Intentions to self-examine did not change following risk provision, although strength of intentions to engage in some other preventive behaviors did lessen. Family and General Practitioners appeared to be strong social influences on behavioral intentions, as were the perceived benefits of gaining reassurance and/or early detection of disease. 相似文献
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Jim Stone 《Pacific Philosophical Quarterly》2013,94(3):421-430
This article argues that justified true beliefs in Gettier cases often are not true due to luck. I offer two ‘unlucky’ Gettier cases, and it's easy enough to generate more. Hence even attaching a broad ‘anti‐luck’ codicil to the tripartite account of knowledge leaves the Gettier problem intact. Also, two related questions are addressed. First, if epistemic luck isn't distinctive of Gettier cases, what is? Second, what do Gettier cases reveal about knowledge? 相似文献
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Lantz Fleming Miller 《Science and engineering ethics》2014,20(4):1011-1025
Philosophers, scientists, and other researchers have increasingly characterized humanity as having reached an epistemic and technical stage at which “we can control our own evolution.” Moral–philosophical analysis of this outlook reveals some problems, beginning with the vagueness of “we.” At least four glosses on “we” in the proposition “we, humanity, control our evolution” can be made: “we” is the bundle of all living humans, a leader guiding the combined species, each individual acting severally, or some mixture of these three involving a market interpretation of future evolutionary processes. While all of these glosses have difficulties under philosophical analysis, how we as a species handle our fate via technical developments is all-important. I propose our role herein should be understood as other than controllers of our evolution. 相似文献
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