What is Locke's Theory of Representation?

On a currently popular reading of Locke, an idea represents its cause, or what God intended to be its cause. Against Martha Bolton and my former self (among others), I argue that Locke cannot hold such a view, since it sins against his epistemology and theory of abstraction. I argue that Locke is committed to a resemblance theory of representation, with the result that ideas of secondary qualities are not representations.     

Negative work reflection,personal resources,and work engagement: the moderating role of perceived organizational support

This day-level study examined the role of perceived organizational support (POS) in the context of employees’ negative work reflection during off-job time. We hypothesized that negative work reflection during off-job time should be indirectly related to reduced work engagement on the next workday through personal resources (i.e., vigour and self-efficacy) in the morning. In addition, we hypothesized that POS moderated the relationships between negative work reflection and personal resources and between personal resources and work engagement. In total, 100 employees completed one general survey and three daily surveys (in the morning, after work, and at bedtime) over five workdays. Results of multilevel path analyses showed that negative work reflection was neither directly associated with personal resources nor indirectly with work engagement via personal resources, although vigour and self-efficacy positively predicted increased work engagement. However, negative work reflection was negatively associated with self-efficacy when POS was low. POS did not predict work engagement, but moderated the relationships between personal resources and work engagement: Consistent with the resource substitution hypothesis, high levels of POS compensated for low levels of vigour and self-efficacy. Negative work reflection had a significant negative indirect effect on work engagement through self-efficacy only when POS was low.     

What Can Causal Claims Mean?

How can Hume account for the meaning of causal claims? The causal realist, I argue, is, on Hume's view, saying something nonsensical. I argue that both realist and agnostic interpretations of Hume are inconsistent with his view of language and intentionality. But what then accounts for this illusion of meaning? And even when we use causal terms in accordance with Hume’s definitions, we seem merely to be making disguised self-reports. I argue that Hume’s view is not as implausible as it sounds by exploring his conception of language.     

Embodied learning: Teaching sexuality and religion to a changing student body

Sexuality, more so than other subject areas, magnifies the embodied nature of teaching and learning as well as conspicuously silences open dialogue given its taboo status in many religious and theological contexts. Yet, student learning about sexuality that incorporates knowledge of and about religion, in particular, may greatly improve the public discourse about sexuality through our students as responsible citizens and as leaders in their chosen professions. To bridge this gap, through a year‐long collaboration, a group of professors and instructors with expertise and experience teaching sexuality and religion in a variety of disciplines and diverse institutional and religious contexts developed, tested, and refined classroom teaching strategies to shift from a content‐based “subject matter” to an embodied learning experience, resulting in perspective transformation as a primary student‐learning outcome. Findings in the form of “guiding questions,” encourage instructors to attend to contextual, experiential, and performative aspects of the classroom environment.     

Less Happiness in Cities,but Why and so What? One More Reason to Stop Overpopulation

Average happiness in big cities with more than 250,000 inhabitants is, in the USA, lower than average happiness in towns and in the country. Adam Kozaryn offers several explanations. One explanation is that core characteristics of cities, such as size, density and heterogeneity lead to a deterioration of social relations. This explanation is insufficient because average happiness in cities can also be relatively high, as is the case in poor nations, compared to happiness in towns and in the country. Important factors like relative safety and the availability of services have to be considered additionally. A second explanation is that capitalism plays a more dominant role in cities, with similar negative effects. This explanation is also insufficient because the negative effects of capitalism are not limited to cities. A more plausible explanation is that average happiness in American cities is relatively low, because of the interaction of their core characteristics and capitalism. More people should live in smaller places, but this is impossible. There are too many people and big cities are needed to minimize their ecological footprint. Overpopulation is the root of the problem. A discussion about the maximum size of the population is needed. There is no reason to fear for a negative impact on individual freedom, but people can pay attention to this discussion if they make up their mind about having children.