Self‐esteem trajectories across 25 years and midlife intimate relations

Guided by a life‐span developmental systems approach, this study examined links between self‐esteem assessed over 25 years and adaptive interaction and relationship risk at midlife using data from 341 Canadian adults surveyed (or followed) from ages 18 to 43. Results showed higher self‐esteem at age 18 was associated with more adaptive interactions and lower perceived relationship risk at age 43. A more rapid increase in self‐esteem through the transition to adulthood into midlife (ages 18–43) was also associated with more frequent adaptive interactions and less relationship risk at age 43. These results held after accounting for potential confounding variables. This study is the first to demonstrate self‐esteem trajectories over a quarter century predict midlife intimate relationship functioning.     

THE CHRISTIAN LIFE AS SLAVERY: PAUL'S SUBVERSIVE METAPHOR

Recent scholarship has shown chattel slavery in the Roman Empire to have been a deeply oppressive experience. Paul knew that reality well and used the language of slavery metaphorically in Galatians and Romans to describe humanity's subjection to sin. However, he also made a remarkable shift in his use of the metaphor to indicate a new form of slavery to God which brings freedom, thereby subverting conventional ways of understanding slavery. In Paul's sense, slavery is an ineluctable part of human existence in which we have a choice of being a slave to sin or a slave to God. Becoming a slave means giving up all claims to status and relates to Christ's humble‐mindedness in Philippians. The slave is also a model of faithfulness, comparable with God's faithfulness to Israel and Christ's faithfulness to the mission given him by his Father. Being a slave (in Paul's sense) is at the heart of the Christian life, exemplifying the ‘obedience of faith’, for it is through this faithfulness that we become righteous.     

Two Kinds of Self-Knowledge

I argue that a variety of influential accounts of self-knowledge are flawed by the assumption that all immediate, authoritative knowledge of our own present mental states is of one basic kind. I claim, on the contrary, that a satisfactory account of self-knowledge must recognize at least two fundamentally different kinds of self-knowledge: an active kind through which we know our own judgments, and a passive kind through which we know our sensations. I show that the former kind of self-knowledge is in an important sense fundamental, since it is intimately connected with the very capacity for rational reflection, and since it must be present in any creature that understands the first-person pronoun. Moreover, I suggest that these thoughts about self-knowledge have a Kantian provenance.     

SELECTING INDIVIDUALS IN TEAM SETTINGS: THE IMPORTANCE OF SOCIAL SKILLS, PERSONALITY CHARACTERISTICS, AND TEAMWORK KNOWLEDGE

Although work is commonly organized around teams, there is relatively little empirical research on how to select individuals in team-based settings. The goal of this investigation was to examine whether 3 of the most commonly used selection techniques for hiring into traditional settings (a structured interview, a personality test, and a situational judgment test) would be effective for hiring into team settings. In a manufacturing organization with highly interdependent teams, we examined the relationships between social skills, several personality characteristics (Conscientiousness, Extraversion, Agreeableness, and Emotional Stability), teamwork knowledge, and contextual performance. Results indicate that each of these constructs is bivariately related to contextual performance in a team setting, with social skills, Conscientiousness, Extraversion, and teamwork knowledge incrementally predicting contextual performance (with a multiple correlation of .48). Implications of these results for selection in team and traditional settings are discussed.     

Private Prayer and Civic Involvement

We analyze the relationship between private prayer and participation in voluntary association. We argue that prayer fosters a cognitive connection to the needs of others, and thus promotes membership in associations that emphasize personal relationships. Private prayer is not related to membership in political groups. The effect of prayer is strengthened by membership in religious groups, suggesting the relevance of both organizational and devotional aspects of religion for civil society participation.