La justice organisationnelle comme levier pour promouvoir la qualité de vie au travail

The goal of this study is to show the relevance of organizational justice principles in interventions to prevent psychosocial risks. Following an introduction identifying organizational justice as a predictor of health and quality of work life, we illustrate its application to a diagnosis and an intervention for hospital staff. The responses of 685 employees to a questionnaire identified a lack of support and justice by managers; thus, sensitivity to organizational justice was incorporated into a training program on management and psychosocial risks. A quasi-experiment in which hospital staff participated revealed a beneficial effect of the manager training on justice perceptions of the staff, confirming in part our hypotheses. The illustration in our study of the benefits of using justice principles in manager training offers new perspectives for promoting quality of life at work and reducing psychosocial risks.     

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.     

Natural capacities and democracy as a good-in-itself

Democracy is shown to be a non-instrumental good-in-itself (as well as an instrument in securing other goods) by extrapolation from the Aristotelian premise that humans are political animals. Because humans are by nature language-using, as well as sociable and common-end-seeking beings, the capacity to associate in public decisions is constitutive of the human being-kind. Association in decision is necessary (although insufficient) for happiness in the sense of eudaimonia. A benevolent dictator who satisfied all other conditions of justice, harms her subjects by denying them opportunity to associate in the decisions by which their community is governed.

The Possibility of Justice: The Work of Paulo Freire and Difference

The work of Paulo Freire, while remaining important to many educators, has been challenged by some postmodernist arguments. In particular, the pursuit of justice becomes difficult, or at least more complicated, when the concept of difference is taken seriously. This paper reconsiders the Freirean commitment to justice in the light of ideas from Young (1990, Justice and the politics of difference, New Jersey: Princeton University Press) and Pavlich and Ratner (1996 Justice and the Postmodern, In M. Peters, W. Hope, J. Marshall, &; S. Webster (Eds.), Critical theory, poststructuralism and the social context, Palmerston North: Dunmore Press). How might the work of Paulo Freire accommodate these ideas and what demands do they place on his philosophy? In addressing this question, I focus on three key themes in contemporary debates over pedagogy and justice: (i) the notion that the individual is produced; (ii) the significance of difference; and (iii) the idea that justice is context dependent and multiple. I argue that given Freire’s emphasis in later publications on the produced and unfinished self and his recognition of the multilayered nature of oppression, Freirean theory continues to have much to offer to these debates.     

先秦儒家义利观及其当代价值

以孔子、孟子、荀子为代表的先秦儒家,主张“义以为上”、“见利思义”、“义利两有”,是我国传统伦理思想的重要组成部分,对于塑造中华民族精神产生过重要影响。在构建社会主义和谐社会过程中,坚持义与利的辩证统一,对于弘扬以“八荣八耻”为主要内容的社会主义荣辱观,促进精神文明与物质文明协调发展,维护社会稳定必将产生积极作用。     

Sensitivity to local sentence context information in lexical ambiguity resolution: evidence from left- and right-hemisphere-damaged individuals

Using a cross-modal semantic priming paradigm, the present study investigated the ability of left-hemisphere-damaged (LHD) nonfluent aphasic, right-hemisphere-damaged (RHD) and non-brain-damaged (NBD) control subjects to use local sentence context information to resolve lexically ambiguous words. Critical sentences were manipulated such that they were either unbiased, or biased toward one of two meanings of sentence-final equibiased ambiguous words. Sentence primes were presented auditorily, followed after a short (0 ms) or long (750 ms) interstimulus interval (ISI) by the presentation of a first- or second-meaning related visual target, on which subjects made a lexical decision. At the short ISI, neither patient group appeared to be influenced by context, in sharp contrast to the performance of the NBD control subjects. LHD nonfluent aphasic subjects activated both meanings of ambiguous words regardless of context, whereas RHD subjects activated only the first meaning in unbiased and second-meaning biased contexts. At the long ISI, LHD nonfluent aphasic subjects failed to show evidence of activation of either meaning, while RHD individuals activated first meanings in unbiased contexts and contextually appropriate meanings in second-meaning biased contexts. These findings suggest that both left (LH) and right hemisphere (RH) damage lead to deficits in using local contextual information to complete the process of ambiguity resolution. LH damage seems to spare initial access to word meanings, but initially impairs the ability to use context and results in a faster than normal decay of lexical activation. RH damage appears to initially disrupt access to context, resulting in an over-reliance on frequency in the activation of ambiguous word meanings.     

先秦社会心理思想管窥

先秦时期出现了一些富有时代特色的社会心理思想。主要包括：同人心、恒产恒心、上行下效、赏罚贵信等。其中“同人心”是先秦社会心理思想的总纲,其它社会心理思想都是以此为出发点和归宿的。先秦思想家们使用了一套与现代社会心理学不同的概念体系。他们凭借这套概念体系准确反映出特定历史条件下中国人的社会心态,至今仍有借鉴价值。     

Buddy Christ and Jesus Action Figure

Two diminutive, mass produced statues of Christ, Buddy Christ and Jesus Action Figure seem intended as postmodern anti-Christs to offend Christian sensibilities and mock the image of Christ. I suggest, however, that the statuettes have an excess of meaning that is remaindered as a residual respect for Christ as a spiritual guide, whose enduring political leadership subverts religious hypocrisy. An atheistic/Marxist defence of Christology provides my theoretical base to explore the statuettes, the cult of the Sacred Heart provides an historical example of subversive piety and an editor of the Gay Times' supplies an urgent challenge to reclaim the Christ of Faith as a spiritual and cultural inheritance from the religious right.     

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.