Outplacement Adequacy and Benefits: The Mediating Role of Overall Justice

Despite a rapid growth and an ongoing need for outplacement services, little is known about the perceived adequacy and benefits of these services for the redundant employees using them. The authors surveyed 360 Belgian redundant employees (i.e., clients) who were using outplacement services provided by a public employment agency. Results indicated that an outplacement experience that is perceived as adequate by clients fosters their overall impressions of justice toward the dismissing organization. Perceived outplacement adequacy, in turn, led to benefits for the redundant employees—namely, a reduction of negative emotions and an enhancement of their perceived well‐being, future perspectives, and job‐seeking activities—thus confirming the mediating role of overall justice.     

God Versus Party: Competing Effects on Attitudes Concerning Criminal Punishment,National Security,and Military Service

We explore how images of God interact with political party to predict attitudes concerning the appropriate role of government in both criminal punishment and national security. Using the second wave of the Baylor Religion Survey (2007), we analyze the extent to which beliefs regarding God's moral judgment moderate the influence of party affiliation on opinions about the death penalty, fighting terrorism, punishing criminals, serving in the military, and U.S. involvement in the Iraq War. Specifically, we find that Democrats who believe in a judgmental God tend to support more conservative policies. In fact, attitudes converge such that the effects of party membership are erased if rival partisans both believe in a judgmental moral authority.     

Transforming school ensemble instruction through spiritually informed teaching practices

The transformative experiences that could be central to learning are curiously absent from American school music education. Students are motivated through competition and the goal of most programmes is flawless large ensemble performance. This paper describes a music programme in which the daily instructional practices have been modified and influenced by an outreach programme in which the students taught socially and economically challenged children of similar age. This programme was developed by a teacher with a deep sense of faith. His spiritually informed teaching practices emphasise the same principles of social justice espoused by secular educational philosophers. Parallels between spiritual and educational philosophies and a discussion of the transformations experienced by students conclude the paper.     

Child sexual abuse and literacy achievement in a sample of South African primary school children

This study investigated child sexual abuse (CSA) and literacy achievement among South African primary school children. Data on self-reported experience of CSA and actual literacy achievement were collected from a convenience sample of 160 learners from a Soweto school in Johannesburg. The literacy tests measured five domains of reading and spelling competencies. The results show a statistically significant relationship between CSA and literacy scores, with learners who were sexually abused scoring significantly lower on the literacy tests used in this study. Specifically, learners with CSA experience performed noticeably lower in the real word test, followed by spelling, words spelt correctly, reading fluency, and non-word spelling. School psychologists could adopt a social justice framework in providing psychological and literacy support for children who are sexually abused.     

Justice as the Practice of Non-Coercive Action: A Study of John Dewey and Classical Daoism

In this essay, I will argue for an understanding of justice that is grounded in our imperfect world by drawing upon the works of John Dewey and the Classical Daoist philosophers. It will require a reconstructed understanding of persons as a field/continuum of interrelations and an updated understanding of human action and agency. This understanding of justice takes the form of non-coercive action, interaction that respects the particularity of each lived situation. The practice culminates in an ability to respond to the environment considered to be ziran (自然) or ‘self-so’ by the Daoist Philosophers. As described in the Dao De Jing, it is the cultivation of the ‘Three Jewels of the Dao’, the most central of them being compassion making, this practice of justice as non-coercive action also understandable as the practice of compassion as described by the Classical Daoist philosophers.     

Desert in liberal justice: beyond institutional guarantees

I argue that a theory of distributive justice is sensitive to desert if and only if it (1) does not require an institutional scheme that prevents individuals from treating one another as they deserve, and (2) requires a desert ethos. A desert ethos is a set of principles that, though not embodied in a society’s basic coercive structure, nevertheless governs interpersonal relations between citizens. These two necessary conditions are jointly sufficient for ‘giving desert its due’ in a theory of justice. I therefore reject the received view that a desert-sensitive theory must endeavor to guarantee distributions patterned according to desert.     

绩效考核满意度对工作退缩行为的影响:有调节的中介效应

绩效考核满意度对员工工作行为的影响和作用机制一直是组织行为领域研究的重点。本研究采用《绩效考核满意度量表》、《在职行为量表》等研究工具,抽取419名在职员工,考察绩效考核满意度与工作退缩行为之间的关系以及组织公平感、道德型领导在其二者关系上的作用机制。结果发现:(1)绩效考核满意度与工作退缩行为之间存在显著负相关。(2)道德型领导调节绩效考核满意度和组织公平感之间的关系。(3)道德型领导调节绩效考核满意度和工作退缩行为之间的关系。(4)道德型领导和绩效考核满意度的交互作用通过分配公平、程序公平影响工作退缩行为。     

If You're an Egalitarian, How Come You're so Rich

Many people, including many egalitarian political philosophers, professa belief in equality while enjoying high incomes of which they devotevery little to egalitarian purposes. The article critically examinesways of resolving the putative inconsistency in the stance of thesepeople, in particular, that favouring an egalitarian society has noimplications for behaviour in an unequal one; that what's bad aboutinequality is a social division that philanthropy cannot reduce; thatprivate action cannot ensure that others have good lives; that privateaction can only achieve a ``drop in the ocean'; that private effortis not called for, since justice is a matter for the state to enforce;that private effort cannot remove the fundamental injustice, whichis inequality of power; and that private effort involves an unreasonablylarge psychological burden.     

The Complexity of Justice - A Challenge to the 21st Century

The author discusses two questions, the relation between liberalism and democracy, and the relation between ethics, morality and law. As to the first question, she argues that neither liberalism nor democracy are merely formal. Roughly spoken, it can be said that liberalism stands for negative liberties, whereas democracy stands for positive ones. She observes a non-contingent tension between the ethos of liberalism (personal freedom) and the ethos of democracy (equality; majority rule). It is the task of morality to maintain and restore the balance between these two kinds of ethos. As to the second question, she is worried about the balance between law (legal regulation), ethics, and morality. On the one hand, abolishing legal regulations would amount to abolishing the freedom of the moderns. On the other hand, the substitution of legal regulations for ethical regulations would lead to a similar result: the end of the freedom of the moderns through the homogenisation of life. In the former case, personal support, charity, magnanimity, and caring would get lost, while in the latter there would be no escape from community pressure towards uniformity.