When ethics create misfit: Combined effects of despotic leadership and Islamic work ethic on job performance,job satisfaction,and psychological well-being

This study applies social exchange and person–environment fit theories to predict that despotic leaders tend to hinder employee job performance, job satisfaction, and psychological well-being, whereas employees' own Islamic work ethic (IWE) enhances these outcomes. Also, IWE moderates the relationship of despotic leadership with the three outcomes, such that it heightens the negative impacts, because employees with a strong IWE find despotic leadership particularly troubling. A multi-source, two-wave, time-lagged study design, with a sample (303 paired responses) of employees working in various organisations, largely supports these predictions. Despotic leadership and IWE relate significantly to job performance, job satisfaction and psychological well-being in the predicted directions, except that there is no significant relationship between IWE and job satisfaction. A test of moderation shows that the negative relationships of despotic leadership with job outcomes are stronger when IWE is high. These findings have pertinent implications for theory, as well as for organisational practice.     

消费时代大众文化的审美伦理与哲学省思

随着经济全球化的发展,以消费主义为标志的后现代文化思潮对中国当代社会的全方位浸染已是在所难免,以情感制作与“快适伦理”为表征的“后情感主义”审美趋向日渐明朗。然而,大众文化承诺给人们的欢乐神话与身体解放,却往往陷入娱乐透支后的身心疲乏和性感聚焦后的精神空幻,形象的欲望满足取代了文化的意义追索,审美正义与文化伦理成为亟待解决的现实问题。消费时代的大众文化完全无视生命中的“痛苦”、“严肃”、“庄严”与“意志”一端,沉溺于“人生幻觉”“瞬间的快感”,在世俗娱乐中丧失起码的自知与清明,不但以“媚俗”为荣甚至以“恶俗”为乐,踏越了文化伦理的底线,使中国文化道统愈陷困境。     

An Ancient Virtue and Its Heirs: The Reception of Greatness of Soul in the Arabic Tradition

This essay examines the reception of the ancient virtue of greatness of soul (or magnanimity) in the Arabic tradition, touching on a range of figures but focusing especially on Miskawayh and even more concertedly on al‐Ghazālī. Influenced by a number of Greek ethical texts available in Arabic translation, both of these thinkers incorporate greatness of soul into their classifications of the virtues and the vices. Yet a closer scrutiny raises questions about this amicable inclusion, and suggests that this virtue stands in an uneasy relationship to the larger ethical schemes of both thinkers. This is substantiated by a careful probing of these thinkers’ considered views on the value of honor and the ethics of self‐evaluation. Yet if the values embedded in the virtue of greatness of soul conflict with these thinkers’ ethical standpoints, there is then an interesting question to ask as to why this conflict should be obscured from view.     

Cultural differences in attention: Eye movement evidence from a comparative visual search task

Individual differences in visual attention have been linked to thinking style: analytic thinking (common in individualistic cultures) is thought to promote attention to detail and focus on the most important part of a scene, whereas holistic thinking (common in collectivist cultures) promotes attention to the global structure of a scene and the relationship between its parts. However, this theory is primarily based on relatively simple judgement tasks. We compared groups from Great Britain (an individualist culture) and Saudi Arabia (a collectivist culture) on a more complex comparative visual search task, using simple natural scenes. A higher overall number of fixations for Saudi participants, along with longer search times, indicated less efficient search behaviour than British participants. Furthermore, intra-group comparisons of scan-path for Saudi participants revealed less similarity than within the British group. Together, these findings suggest that there is a positive relationship between an analytic cognitive style and controlled attention.     

The Role of Person‐Culture Fit in Chinese Students' Cultural Adjustment in the United States: A Galileo Mental Model Approach

This article used a Galileo multidimensional scaling model to explain how intercultural communication affected sojourners' wellbeing in their host culture through the convergence of the mental models between sojourners and host nationals with whom the sojourners communicated. Participants were 126 sojourning Chinese in the United States and 30 associated domestic Americans. Data were collected shortly after the Chinese sojourners arrived in the United States and again 3 months later. A measure of person‐culture fit was generated by comparing each Chinese sojourner's mental model with the aggregate mental model of the associated domestic Americans. Results showed that the amount of intercultural communication had a significant effect on person‐culture fit, in turn affecting sojourners' adaptation outcomes. Theoretical and practical implications of the results are discussed.     

Experience as site of contested meaning and value: The attributional dog and its special tail

Religious Experience Reconsidered was premised on the idea that experience is a site of contested meaning and value for subjects (and scholars). Although the concept of specialness has drawn considerable attention, my goal in writing the book was to update efforts to use attribution theory to bridge between religious studies and the psychology of religion. I intended the focus on micro-social processes to complement analysis at the macro-social level. The need for a broader, more generic second order term, such as specialness, emerged in the context of working out an attributional approach and can and should be extended more broadly. While anything can be set apart as special and an analysis of the politics of deeming is essential, we can still ask if there is empirical evidence to suggest that humans are more likely to set some things apart than others within or across cultures. When we take experience as a site for study, we do not have to limit ourselves to describing the range of views held by our subjects, but can also legitimately seek to explain experience in terms that make sense to us as researchers. The breaking of taboos against explaining experience in naturalistic terms will only have apocalyptic consequences if we assume a special/ordinary binary; viewed on a continuum, we can still find special meaning and value in experiences that are not protected by taboos.     

Culture, self-construal, and affective reactions to successful and unsuccessful others

Three studies examined whether cultural background and self-construal predict affective reactions to successful and unsuccessful others. Asian-Canadians and those with more interdependent self-construals had less positive affective reactions to an unsuccessful than a successful other, and less positive affective reactions to an unsuccessful other than did European-Canadians and those with less interdependent self-construals (Study 1). Priming self-construal in a sample of European-Canadians mimicked these cultural differences (Study 2), and this priming effect was moderated by cultural background (Study 3). Asian-Canadians primed with interdependence (but not independence) had less positive affective reactions to an unsuccessful than a successful target, whereas European-Canadians primed with independence (but not interdependence) had more positive affective reactions to an unsuccessful than a successful target.     

Religion and Forgiveness from a Hong Kong Chinese Perspective

This study investigated the relationship between religion and forgiveness in a sample of Hong Kong Chinese teachers (n=230) and students (n=714). Findings indicated some influence from Chinese cultural values in the conceptualization of forgiveness. Religious affiliation was the strongest predictor of concepts of forgiveness, whereas religious practice predicted attitudes toward “forgivingness” and the practice of forgiveness. No significant difference in forgiveness between believers and non-believers in real life situations was reported. Implications for future research on forgiveness are discussed.We wish to acknowledge the University of Hong Kong Committee on Research and Conference Grants for funding our research. Portions of this paper were presented at the 3rd Annual Mid-Year Research Conference on Religion and Spirituality sponsored by Division 36 of the American Psychological Association and the Department of Pastoral Counseling at Loyola College in Maryland April 1–2, 2005.     

Exploring the utility of the CPAI-2 in a South African sample: Implications for the FFM

The Cross-Cultural Personality Assessment Inventory-2 (CPAI-2) was developed as an alternative instrument to measure personality in Asian cultures based on the argument that available instruments are largely based on the Five Factor Model of personality and may not adequately assess personality in Asian cultures. Research on the CPAI-2 was extended to non-Asian particularly Western cultures but not to African cultures. In this study a sample of 425 South African university students completed both the CPAI-2 and the NEO-PI-R to consider the utility of the CPAI-2 and the four factor model in which the instrument is located in an African context. The results were did not provide conclusive support for the four factor model as conceptualised in the CPAI-2. Support for the five factors of the FFM was evident but the results from both the four and five factor models indicated empirical support for a social relational aspect of personality. Based on these results, this paper argues for the necessity of incorporating social relational elements into the existing FFM and reflects on work done in the South African context which can inform this direction.