Group Facilitator Supervision Through a One-Way Mirror

A model for group facilitator supervision using a one-way mirror for unobtrusive observations and interventions is presented. Methodology adapted from selected family therapies was applied in a group counseling class in order to achieve live supervision.     

A LONGITUDINAL EXAMINATION OF CONCOMITANT CHANGES IN TEAM LEADERSHIP AND CUSTOMER SATISFACTION

For each of three 1‐year time periods, we examined the relationship between changes in the team leadership of branch managers (as measured by employee ratings) and concomitant changes in customer satisfaction for branches of a regional bank. Specifically, for the time period 2001–2002, we examined concomitant changes in team leadership and customer service satisfaction with 68 branch managers; between 2002–2003 and 2003–2004 we examined these relationships for 46 and 40 of the remaining 68 branch managers, respectively. We expected that improvements (declines) in team leadership ratings would be accompanied by concomitant changes (i.e., improvement or decline) in customer satisfaction ratings. We found that, in 2 of the 3 time periods we examined, improvements (declines) in team leadership were related to improvements (declines) in customer satisfaction. We interpret these findings using the service climate literature.     

RESCUING RELIGIOUS NON‐REALISM FROM CUPITT

Don Cupitt's version of religious non‐realism based as it is on linguistic constructivism, radical relativism and the view that culture forms human nature has been attacked with devastating effect by realists in the last few years. I argue that there is another strand in Cupitt's thinking, his biological naturalism, that supports a different version of religious non‐realism and that he failed to see this possibility because of his global non‐realism and commitment to the strong programme in the sociology of scientific knowledge. Cupitt's biological naturalism should have led smoothly into evolutionary psychology, which has an account of religious belief that supports a non‐realist interpretation. Evolutionary psychology shows that religious beliefs are natural, normal and about matters of the deepest significance to humans. They gain their character from the operation of evolved structures of the mind and cannot be reduced to other sorts of belief. I argue that the form of religious non‐realism that emerges from taking biological naturalism seriously has a future because it respects the nature of religious belief and seeks to build on its capacity as a unique source of meaning in people's lives. There is also enough common ground with religious realism for there to be genuine dialogue between the two.     

Morality in Practice: A Response to Claudia Card and Lorraine Code

I briefly reprise a few themes of my book Moral Understandings in order to address some questions about responsibility and justification. I argue for a thoroughly situated and naturalized view of moral justification that warns us not to take moral universalism too easily at face value. I also argue for the significance of reports of experience, among other kinds of empirical evidence, in testing the habitability of moral forms of life.     

Addiction and Self‐Deception: A Method for Self‐Control?

Neil Levy argues that while addicts who believe they are not addicts are self‐deceived, addicts who believe they are addicts are just as self‐deceived. Such persons accept a false belief that their addictive behaviour involves a loss of control. This paper examines two implications of Levy's discussion: that accurate self‐knowledge may be particularly difficult for addicts; and that an addict's self‐deceived belief that they cannot control themselves may aid their attempts at self‐control. I argue that the self‐deceived beliefs of addicts in denial and of self‐described addicts differ in kind. Unlike the self‐deception of an addict in denial, that of the self‐described addict allows them to acknowledge their behaviour. As such, it may aid an addict to develop more self‐control. A paradoxical implication is that this self‐deception may allow an addict more self‐knowledge.