An experience-sampling measure of job satisfaction and its relationships with affectivity,mood at work,job beliefs,and general job satisfaction

In this article, we proposed an experience-sampling method of measuring job satisfaction, assessed the contributions of average levels of mood at work and job beliefs to the prediction of job satisfaction, and examined the role of mood in mediating the relationship between affectivity and job satisfaction. The study involved a three-phase multisource longitudinal design that included experience-sampling surveys in the second phase of the study. Results suggested that average levels of experience-sampled job satisfaction indicate the general attitudinal construct of job satisfaction. As expected, pleasant mood at work and beliefs about the job made independent contributions to the prediction of job satisfaction (as measured with an overall evaluation and with an experience-sampling measure). In support of our mediation hypotheses, pleasant mood mediated the affectivity?–?job satisfaction relationship and the mediating effect was much stronger when job satisfaction was assessed with the experience-sampling method.     

Coping with major life events: the role of spirituality and self-transformation

The aim of the current study was to explore the process of self-transformation as a result of coping with a major life event, and to address the role, if any, that spirituality plays within the coping and transformational process. Using grounded theory methodology, six participants were interviewed over a period of 6 months. The findings, supportive of previous research, produced a preliminary model illustrating transformation as a gradual process. The core category was identified as “openness,” in that by being open to others or to the “Transcendent,” the participants were able to let go and transform. It was theorized that openness, in this sense, enables acceptance of material deriving from a realm of self beyond the everyday ego. Indeed, such a journey of transformation crucially seems to entail expanding the conception of self beyond customary limits. Understood in this way, transformation may be conceptualized as a process of continual movement into the unconscious, where the totality of the self is awakened, resulting in a reinterpretation of life purpose. The consequences of the transformation for participants were positive in nature. The role that spirituality plays within the coping and transformation process was seen to manifest as being subtle and unfolding and/or supportive.     

A test of two methods of arithmetic fluency training and implications for educational practice

Children are exposed to multiple training tasks that are intended to support acquisition of basic arithmetic skills. Surprisingly, there is a scarcity of experimental research that directly compares the efficacy of those tasks, raising the possibility that children may be spending critical instructional time on tasks that are not effective. We conducted an experiment with 1st through 6th grade children comparing two arithmetic training tasks that are widely used: answer production training and fact triangle training. Results show that answer production training produces substantial fluency gains, whereas fact triangle training does not. Further, we show that, despite theoretical considerations that suggest otherwise, fact triangle training does not produce more flexibly applicable learning. Implications for memory representation, arithmetic fluency training, and broader educational strategy are discussed.     

Cognitive maps and the hippocampus

Following a familiar route and finding a novel route in a familiar environment depend on different cognitive processes and representations. A recent study by Hartley et al. begins to identity the neural basis of route following and wayfinding in humans. Their study also raises important questions about the functions of the hippocampus.     

Does representational momentum reflect a distortion of the length or the endpoint of a trajectory?

Observers viewed a moving target, and after the target vanished, indicated either the initial position or the final position of the target. In Experiment 1, an auditory tone cued observers to indicate either the initial position or the final position; in Experiment 2, different groups of observers indicated the initial position or the final position. Judgments of the initial position were displaced backward in the direction opposite to motion, and judgments of the final position were displaced forward in the direction of motion. The data suggest that the remembered trajectory is longer than the actual trajectory, and the displacement pattern is not consistent with the hypothesis that representational momentum results from a distortion of memory for the location of a trajectory.     

The Relational–Linguistic Spiral: A Model of Language for Theology

This article attempts to sketch out a view of language as a relational–linguistic spiral by discussing some implications of the thought of Ludwig Wittgenstein for language in general. Language is cast as a spiral which revolves around a center of 'human relationality' that anchors all our speech and concepts but which revolves in an ever–widening way into an arena of meaning we call language. Language creates linguistic space for experience and invites one into these new experiences. The borders of our language are thus not the absolute limits of our world but the admitted limits of our experience. Because the enterprise of language is inherently open, there must be a space for theological language and for the possibility at least of the kind of experiences described therein. Tracing the relational 'vectors' involved in language can also provide a platform for theological and even inter–religious dialogue.     

A Critical Response to Zhang Longxi

This is essay is a critical response to Zhang Longxi's argument that Taoist philosophy is susceptible to Derrida's arguments against logocentrism. I present two main arguments. First, I argue that Zhang fails to provide sufficient evidence that would show Taoism is logocentric. Moreover, even if Zhang could provide support for such a claim there cannot be a general deconstructive argument against logocentrism. Derrida's arguments against logocentrism work from within a specific text. The second argument offers reasons for believing Taoism is decidedly not logocentric because it lacks, among other things, the phonocentrism Derrida was intent on criticising. The 'presence' mentioned in Taoist literature is antithetical to the Platonic notion of Forms; it is not the presence of unchanging ideas in a rational mind. Zhuangzi and Plato do not share the similarities attributed to them by Zhang.