绩效薪酬感和自我效能感对薪酬满意的影响

本研究就薪酬满意的结构这个具有争议的问题以及个体差异与薪酬满意的关系进行了考察,尝试探讨绩效薪酬感知、自我效能感对薪酬满意的影响。研究以浙江省东部地区机关和事业单位的256名科技人员为样本。因素分析发现机关和事业单位科技人员的薪酬满意是一个多维结构的构思,包括薪酬水平满意、福利满意、增薪机制满意和薪酬管理满意四个维度;多层分步回归分析结果表明绩效薪酬感知对薪酬满意有显著作用,科技人员的自我效能感在这种作用关系中有缓冲效应,研究结论表明绩效工资制度并不一定带来高水平的薪酬满意水平,科技人员的个体差异对薪酬满意有不可忽视的影响作用。讨论和结论部分给出了研究的局限性和未来研究展望。     

Charting the map metaphor in theories of religion

The idea that scholars of religion produce ‘maps’ that represent the ‘territories’ of religion(s) is common and influential. This paper first discusses the role of the metaphor, with special reference to the work of J.Z. Smith, and some of the problems raised by the map metaphor (above all, its implicit reliance on a naive correspondence view of truth). It then draws two important distinctions: between different levels of representation; and between the representing and guiding function of maps (truth and use). It ends by comparing issues in the philosophy of science and the theory of religion in order to highlight some promising directions for more defensible semantic and epistemological groundwork in theory of religion.     

Atheism is only skin deep: Geertz and Markússon rely mistakenly on sociodemographic data as meaningful indicators of underlying cognition

Cognitive scientists of religion and evolutionary theorists alike have been increasingly arguing in recent years that religion is “natural” in the sense of being motivated by core, evolved psychological intuitions. Atheism, and irreligion more generally, appear to pose problems for the naturalness hypothesis, especially considering the significant proportion of people in contemporary societies who reject supernatural beliefs. Although Geertz and Markússon clarify why the naturalness hypothesis does not imply religious determinism, they fail to weigh adequately the more conservative prediction, that of religious probabilism. Furthermore, unlike cognitive scientific accounts favoring the naturalness hypothesis, the authors base their arguments for the cultural scaffolding of atheistic cognition on sociodemographic data alone—a source that is unlikely to be a meaningful reflection of “natural” underlying cognitive processes.     

Interdisciplinary Knowledge Translation: Lessons Learned from a Mental Health: Fire Service Collaboration

Collaborative approaches are being increasingly advocated for addressing a variety of health, mental health and social needs for children, youth and families. Factors important for effective knowledge translation of collaborative approaches of service delivery across disciplines, however, have not been rigorously examined. TAPP-C: The Arson Prevention Program for Children is an intervention program for child and adolescent firesetters provided collaboratively by fire service and mental health professionals. The present study examined the adopter, innovation, and dissemination characteristics associated with TAPP-C implementation, protocol adherence and extent of collaboration by 241 community-based fire service professionals from communities across Ontario. Results revealed that dissemination factors are particularly important for understanding program implementation, adherence and cross-discipline collaboration. Moreover, the findings of this study show significant benefits to both within discipline (intra-disciplinary) and across discipline (interdisciplinary) knowledge translation strategies.     

THE POPULAR APPEAL OF APOCALYPTIC AI

The belief that computers will soon become transcendently intelligent and that human beings will “upload” their minds into machines has become ubiquitous in public discussions of robotics and artificial intelligence in Western cultures. Such beliefs are the result of pervasive Judaeo‐Christian apocalyptic beliefs, and they have rapidly spread through modern pop and technological culture, including such varied and influential sources as Rolling Stone, the IEEE Spectrum, and official United States government reports. They have gained sufficient credibility to enable the construction of Singularity University in California. While different approaches are possible (and, indeed, are common in Japan and possibly elsewhere), this particular vision of artificial intelligence and robotics has gained ground in the West through the influence of figures such as Hans Moravec and Ray Kurzweil. Because pop‐science books help frame public discussion of new sciences and technologies for individuals, corporations, and governments alike, the integration of religious and technoscientific claims made by their authors should be clear and open for public and scientific debate. As we move forward into an increasingly robotic future, we should do so aware of the ways in which a group's religious environment can help set the tone for public acceptance and use of robotic technologies.     

ROBERT J. RUSSELL'S ESCHATOLOGICAL THEOLOGY IN THE CONTEXT OF COSMOLOGY

The main title of Robert J. Russell's Cosmology from Alpha to Omega: The Creative Mutual Interaction of Theology and Science catches the substance of the essays; the subtitle his methodological vision. The mutualis modest as far as the influence from theology on science goes; in no way is Russell curtailing the pursuit of science. Driven by intellectual honesty, he holds that in the end religious convictions will have to stand the test of compatibility with scientific knowledge. And as a Christian he believes core beliefs of Christianity, reformulated as needed, will be able to stand this test. The essays address the origin and contingency of our universe in relation to belief in creation, and his proposal for noninterventionist objective divine action. For him a stumbling block is natural evil; the evolutionary intelligibility of evil falls short of what would be desirable theologically. As steps toward an adequate eschatology Russell seeks to develop a more complex understanding of temporality, and proposes to understand the resurrection of Jesus as the First Instantiation of a New Law of the New Creation. This area is more in tension with current science, but that could be expected when one moves from creation to redemption. Within his self-imposed boundaries, these essays are well informed and well argued, and together they provide a sincere and sustained research program.     

COSMOLOGY FROM ALPHA TO OMEGA: RESPONSE TO REVIEWS

I gratefully acknowledge and respond here to four reviews of my recent book, Cosmology from Alpha to Omega. Nancey Murphy stresses the importance of showing consistency between Christian theology and natural science through a detailed examination of my recent model of their creative interaction. She suggests how this model can be enhanced by adopting Alasdair MacIntyre's understanding of tradition in order to adjudicate between competing ways of incorporating science into a wider worldview. She urges the inclusion of ethics in my model and predicts that this would successfully challenge the competing naturalist tradition in contemporary society. John F. Haught weighs the alternatives of viewing divine action as objective versus subjective and of divine action at one level in nature or at all levels. He asks whether physics is fundamental to nature, arguing instead that metaphysics should be considered as fundamental. Michael Ruse assesses occasional versus universal divine action, the problems raised to divine action when it is related to quantum mechanics, and the way these relations exacerbate the challenge of natural theodicy. As an alternative he suggests viewing God as outside time and acting through unbroken natural law. Willem B. Drees discusses my use of the bridge metaphor for the relation between theology and science, the implications when science is inspired by theology, the role of contingency and necessity in the anthropic principle/many-worlds debate, and the challenge of cosmology to eschatology with the ensuing problem of theodicy.     

Freedom in the Body: The Physical, the Causal, and the Possibility of Choice

Abstract. In Minding God Gregory Peterson takes a careful look at the kind of freedom that human persons have. He concludes that humans are constrained to be free and unpacks this into a version of compatibilism. That is, humans are not metaphysically free under current existence because of the causal determination inherent in their physical nature, but they can take credit for the origination of selfforming decisions because the causes occur inside of us. Peterson does advocate an eschatological hope looking forward to the breaking of causal determination by God's own action. Thus, Minding God presents an eschatologically limited compatibilism. Compatibilism of any kind, however, presents serious challenges to most Christian theologies and to many religious traditions broadly considered. After I interpret Peterson's position I make the argument that compatibilism is neither desirable nor required for a theological anthropology intent on serious engagement of cognitive science.     

Resolving Multiple Visions of Nature, Science, and Religion

Abstract. I argue for the centrality of the concepts of biophysical and human nature in science‐and‐religion studies, consider five different metaphors, or “visions,” of nature, and explore possibilities and challenges in reconciling them. These visions include (a) evolutionary nature, built on the powerful explanatory framework of evolutionary theory; (b) emergent nature, arising from recent research in complex systems and self‐organization; (c) malleable nature, indicating both the recombinant potential of biotechnology and the postmodern challenge to a fixed ontology; (d) nature as sacred, a diffuse popular concept fundamental to cultural analysis; and (e) nature as culture, an admission of epistemological constructivism. These multiple visions suggest the famous story of the blind men and the elephant, in which each man made the classic mistake of part‐whole substitution in believing that what he grasped (the tail, for example) represented the elephant as a whole. Indeed, given the inescapability of metaphor, we may have to admit that the ultimate truth about the “elephant” (nature, or the reality toward which science and religion point) is a mystery, and the best we can hope for is to confess the limitations of any particular vision.