The Moderating Effects of Justice on the Relationship Between Organizational Politics and Workplace Attitudes

Research suggests that perceptions of organizational politics consistently result in negative outcomes for individuals. In the current study, distributive and procedural justice are explored for their effects on the relationships between perceptions of organizational politics and turnover intentions and job satisfaction. We tested these relationships in a sample of 311 employees of a water management district. Results indicated the politics––turnover intentions and politics––job satisfaction relationships were weaker when perceptions of both forms of justice are high. Further, and potentially more interestingly, politics mattered the most when the distribution of outcomes was unfair (distributive justice) as opposed to when procedures were unfair (procedural justice). Implications for future research and management practice are discussed.     

Witnessing Together to Christ's Compassionate Love

This is the text of the address on 31 August 2022 of the moderator of the central committee of the World Council of Churches (WCC) to the WCC's 11th Assembly, which took place in Karlsruhe, Germany, from 31 August to 8 September 2022.     

Do procedures really matter when rewards are more important? A Pakistani perspective on the effects of distributive and procedural justice on employee behaviors

Introduction

Researchers agree that procedural justice and distributive justice interact so that high procedural fairness reduces the negative consequences of distributive unfairness.

Reformation,Africa, and Diakonia

What does the inheritance of Reformation mean for Africa in church and in society in the context of the Pilgrimage of Justice and Peace of the World Council of Churches? This article argues that the commemoration of the Reformation provides important markers for the global and ecumenical context drawing from the three dimensions of the Pilgrimage of Justice and Peace; namely, celebrating the gifts of the Reformation, visiting the wounds of injustices, and identifying areas that require transformation or have already showed signs of hope for transformation toward justice for all. Throughout the conversation, there is constant questioning of what the Reformation should look like in the context of Africa to reject distortion of truth and embrace the experience of justice for all. For the way forward, the proposal is made that focusing on action through diakonia will bring meaningful transformation in the church and society in a way that promotes ecumenism and life in fullness for all the children of God and God's creation.     

Love and Justice: a Paradox?

Three claims about love and justice cannot be simultaneously true and therefore entail a paradox: (1) Love is a matter of justice. (2) There cannot be a duty to love. (3) All matters of justice are matters of duty. The first claim is more controversial. To defend it, I show why the extent to which we enjoy the good of love is relevant to distributive justice. To defend (2) I explain the empirical, conceptual and axiological arguments in its favour. Although (3) is the most generally endorsed claim of the three, I conclude we should reject it in order to avoid the paradox.     

Stockpiling during the COVID-19 pandemic as a real-life social dilemma: A person-situation perspective

Prior research using economic games has shown that personality drives cooperation in social dilemmas. In this study, we tested the generalizability of these findings in a real-life social dilemma during the COVID-19 pandemic, namely stockpiling in the presence of low versus high resource scarcity. Honesty-Humility was negatively related to stockpiling intentions and justifiability of stockpiling. Moreover, we found a positive albeit weaker effect of Emotionality on stockpiling intentions. Victim Sensitivity was mostly positively associated with stockpiling intentions. None of the personality traits interacted with resource scarcity to predict stockpiling. Our findings replicate established associations between personality and cooperation in a real-life social dilemma, and suggest that the characteristics of interdependent situations during a pandemic additionally afford the expression of Emotionality.     

Native language influence on the distributive effect in producing second language subject–verb agreement

Three experiments were conducted to investigate the distributive effect when producing subject–verb agreement in English as a second language (L2) when the participant's first language either does or does not require subject–verb agreement. Both Chinese–English and Uygur–English bilinguals were included in Experiment 1. Chinese has no required subject–verb agreement, whereas Uygur does. Results showed that the distributive effect was observed in Uygur–English bilinguals but not in Chinese–English bilinguals, indicating that this particular first language (L1) syntactic feature is one significant factor affecting the distributive effect in the production of subject–verb agreement in L2. Experiment 2 further investigated the matter by choosing Chinese–English participants with higher L2 proficiency. Still, no distributive effect was observed, suggesting that the absence of distributive effect in Chinese–English bilinguals in Experiment 1 was not due to low proficiency in the target language. Experiment 3 changed the way the stimuli were presented, highlighting the singular or distributive nature of the subject noun phrases, and the distributive effect was observed in Chinese–English bilinguals. Altogether, the results show that the L1 syntactic feature of subject–verb agreement is one significant factor affecting the distributive effect in the production of subject–verb agreement in L2. More specifically, distributive effects rarely occur in L2 when L1 has no requirement on subject–verb agreement, whereas distributive effects are more likely to occur in L2 when the L1 also has required subject–verb agreement.     

Marx and Justice

Marx's thought about justice is essentialist and dialectical. It has been interpreted in terms of immoralism. It is rather a synthesis of the traditional natural law, based on the Aristotelian concept of nature as the potential for perfection or ideal fulfilment, radically different from the Hobbesian reductionist concept of nature as atomistic and mechanical; of the tradition of dialectics in its German idealist form; and of Feuerbach's humanism. Marx's explicitly realist idea of science reveals 'veiled wage-slavery'. Concentration on the market exchange, to the exclusion of the subsequent exploitative use of labour power, deceives exclusively analytic observers into the belief that there is some justice in capitalism. Marx characterized the proletariat as the 'universal class', capable of bringing about the fulfilment of the human essence in a family-style mode of production , because it is the victim of total injustice . However, he criticized workers for not rising above such bourgeois selfishness as demanding 'a fair wage', which is not even a coherent concept. Capitalism is not only a moral injustice, but an ontological injustice, a violation of the worker's humanity. It is coercion into alienation, fetishism and idolatry.     

In the Wake of Violence: Enacting and Witnessing Hope Among People

In the territory of violence and despair, hope is rare. Recent work on hope has shifted attention from hope as a feeling to hope as a practice that people can do together. This case report of a family exposed to domestic violence highlights the role played by a South African police officer in the mother's actions to separate from the context of violence. As a witness to the violence, the police officer acted from an ethic of justice and an ethic of compassion. Outsider witnessing of a counseling session resulted in the recruiting of a community of acknowledgement for the mother, the police officer, and an Assistant Commissioner of Police. Listening carefully and doing hope together gave rise to alliances against practices of violence. As a step of accountability, the authors used reflexive practices to question their responses and to avoid colonizing practices.     

Catching the liar as a matter of justice: Effects of belief in a just world on deception detection accuracy and the moderating role of mortality salience

Belief in a just world has been linked to high interpersonal trust and less suspicion of deception. We therefore predicted people with a strong dispositional belief in a just world to have low motivation to accurately detect deception. Accordingly, we hypothesized such a belief to be negatively related to accuracy in deception detection. Furthermore, research on Terror Management Theory has indicated that culturally shared values, such as justice, become more important after mortality salience. Thus, we assumed engaging in justice concerns after a death threat is especially relevant for people with a strong belief in a just world, and further, that accurate deception detection is a matter of justice. Based on this reasoning, we expected people with a strong belief in a just world to have an increased motivation to accurately detect deception after mortality salience. Consequently, we hypothesized dispositional differences in belief in a just world to be unrelated to accuracy in deception detection after mortality salience. In line with these predictions, our study revealed that participants with a strong (vs. weak) belief in a just world were worse in deception detection unless they had first been reminded of their mortality.