Clash of the climates: Examining the paradoxical effects of climates for promotion and prevention

Organizations often communicate seemingly paradoxical strategic imperatives to their employees that reflect a focus on promotion (take risks) and prevention (be prudent), as outlined by regulatory focus theory. When consistently emphasized and reinforced in an organization, these strategic inclinations can emerge as divergent climates for promotion and prevention that cloud the organization's perceived identity and reduce collective organizational commitment among employees. With a coherent organizational identity acting as both a sensemaking tool and a means of potential self-enhancement for employees, we use social identity theory to hypothesize that similarly emphasized promotion and prevention climates are negatively related to employees’ collective organizational commitment and indirectly, negatively related to organizational productivity. We test our hypotheses in a sample of 107 manufacturing organizations, using polynomial regression with response surface analysis to examine how similarly emphasized promotion and prevention climates relate to collective commitment and organizational productivity. Our analyses reveal that as organization-level promotion and prevention climate scores became more similar, collective organizational commitment decreases. Furthermore, we find that similarly emphasized promotion and prevention climates are negatively related to organizational productivity via collective commitment. We reconcile these findings with the organizational paradox and ambidexterity literatures and implicate promising avenues for future research.     

ANTISTRUCTURE AND THE ROOTS OF RELIGIOUS EXPERIENCE

The cognitive and evolutionary sciences of religion offer a standard model of religious representations, but no equivalent paradigm for investigating religiously interpreted altered states of consciousness (religious ASCs). Here, I describe a neo-Durkheimian framework for studying religious ASCs that centralizes social predictive cognition. Within a processual model of ritual, ritual behaviors toggle between reinforcing normative social structures and downplaying them. Specifically, antistructural ritual shifts cognitive focus away from conventional affordances, collective intentionality, and social prediction, and toward physical affordances and behavioral motivations that make few references to others’ intentional states. Using synchrony and dance as paradigmatic examples of antistructural ritual that stimulate religious ASCs, I assemble literature from anthropology, cognitive neuroscience, and philosophy of language to offer fruitful empirical predictions and opportunities for testing based on this framework. Among the empirical predictions is that antistructural ritual may provide for cultural change in religions when religions are construed as complex adaptive systems.     

Collective guilt,moral outrage,and support for helping the poor: A matter of system versus in‐group responsibility framing

We examined how the framing of responsibility for reducing socio‐economic inequality affects individuals' emotional reactions towards the poor and the willingness to engage in prosocial actions. Attribution of responsibility to either the system (government and institutions), the less deprived in‐group, or the disadvantaged out‐group (poor) was measured (Study 1) and manipulated (Study 2). Consistent with our hypotheses, moral outrage was higher than collective guilt when system responsibility for inequalities was put forth, but collective guilt arose to reach the level of moral outrage when in‐group responsibility was emphasized. Moreover, distinguishing between collective guilt for action and for inaction, we found guilt for inaction more difficult and thus less likely to arise, unless responsibility was put on the in‐group. Collective emotions were also found to be negatively linked to system justification motivation illustrating the palliative function of legitimization processes. Finally, moral outrage predicted the willingness to act upon socio‐economic inequalities both when the system's and in‐group's responsibility was emphasized, whereas collective guilt for action (but not for inaction) predicted support for prosocial actions only when the in‐group's responsibility was engaged. These findings suggest that the specific group‐based emotions in response to poverty depend on whether the system or the in‐group is held responsible and differentially predict individuals' commitment to act.     

Applicability of the social identity model of collective action in predicting support for interreligious violence in Indonesia

To what extent does religious identification promote collective efficacy and perceived injustice that contribute to explain support for interreligious violence in Indonesia? This overarching research question is inspired by theoretical insights starting from social identity theory, and noticeably enriched by collective action theories. We use high‐quality data of 1,995 randomly selected individuals (Muslims and Christians) from across the Indonesian archipelago to investigate the mediating effects of perceived injustice and collective efficacy on the relationship between religiosity and support for interreligious violence. We also improve upon previous research with an elaborate measure of religiosity (beliefs, practice, and salience). Our structural equation modelling analysis reveals that collective efficacy significantly mediates the relationship between the religiosity dimensions and support for interreligious violence. Moreover, on average, the Muslim community has a higher level of collective efficacy, as compared to the Christian community, which positively affects the relationship between most religiosity dimensions and support for interreligious violence. An interesting finding is that in the Christian community, salience is overall negatively related to collective efficacy, which then negatively affects support for interreligious violence. These results provide novel empirical insights on the role of religious identity in interreligious conflicts in the South Asian context, especially Indonesia.     

Relationship between the internal locus of control and collective action: A comparison of East Asian and Western Countries

This study tested factors related to collective action in East Asian and Western countries. Although the social identity model of collective action (SIMCA) could explain which factors relate to collective action in Western countries, previous studies have found that some of the SIMCA variables did not predict collective action in non‐Western countries. We hypothesised that the internal locus of control would be positively related to collective action even in East Asian countries because previous studies have demonstrated that the former can positively influence proactive behaviour when factors inhibiting such behaviours exist. We analysed the 2010 World Values Survey data from seven countries (three East Asian and four Western countries). The results demonstrated that the internal locus of control was positively related to collective action more so among East Asians (Koreans, specifically those with low political interests, the Taiwanese, and Japanese people with lower income) than among Westerners. These results suggest that the internal locus of control is a key individual difference that predicts collective action in the presence of factors that inhibit such participation (e.g., cultural values, low political interest, and low income).     

政策执行偏差情境下公众不公正感对集群行为的影响机制研究

摘 要：为探讨政策执行偏差情境下公众不公正感对公众集群行为的影响机制。采用问卷法对1756名社会公众进行调查,结果显示： （1）当局可责备性和愤怒情绪中介了公众不公正感对公众集群行为的影响。（2）公众不公正感还通过当局可责备性→愤怒情绪的中介链作用于公众的集群行为。     

Mentoring: Some ethical considerations

To counter confusion about the term ‘mentor’, and address concerns about the scarcity of mentoring, I argue for an “honorific” definition, according to which a mentor is virtuous like a saint or hero. Given the unbounded commitment of mentors, mentoring relationships must be voluntary. In contrast, the role of advisor can be specified, mandated, and monitored. I argue that departments and research groups have a moral responsibility to devise a system of roles and structures to meet graduate students’ and postdoctoral fellows’ needs for information and advice. An earlier version of this paper was presented at a conference sponsored by the National Science Foundation on Mentoring and Research Values: Students as Vital Human Resources, Chicago, March 1995.     

集体效能：一种团体研究的主体性视角

班杜拉于20世纪80年代中期将个体效能研究拓展到集体效能研究,吸引了相当数量研究者的注意。研究发现,集体效能信念在集体活动的因果结构中起着关键的作用,它不但能直接影响集体行为,而且还能作用于其它决定集体行为的因素,如目标设定、抱负水平、结果预期、情感倾向、对社会机遇和社会阻力的知觉等等。该文对近年来的集体效能研究进行梳理,考察不同领域的集体效能研究状况,并初步总结出相应的理论共识,指出该研究的贡献和局限。     

Investigating the relationship between past contraceptive behaviour,self‐efficacy,and anticipated shame and guilt in sexual contexts among Norwegian adolescents

What are the relationships between self‐efficacy when communicating to the partner about use of contraception, stopping undesired intercourse, and perceived self‐conscious emotions in sexual contexts? How does past contraceptive behaviour influence perceived self‐efficacy? These research questions were studied among 399 10th grade students with coital experience in the county Nordland in Norway. Two dimensions of perceived emotional responses were identified in a hypothetical situation related to communicating to the partner about use of contraception, namely Shame and Emotional intimacy. Two dimensions were also identified with regard to anticipated emotional responses in a hypothetical situation related to stopping undesired intercourse: Guilt and responsibility and Emotional intimacy. Most of the boys and girls reported that they would react with positive emotions in both hypothetical situations. Path models were constructed with the affective dimensions and self‐esteem as mediating variables between past contraceptive behaviour and contextual self‐efficacy. Past behaviour influenced communication self‐efficacy indirectly via Shame, and Shame had a direct effect upon self‐efficacy. Guilt and responsibility had a direct effect upon stop‐self‐efficacy. Copyright © 2006 John Wiley & Sons Ltd.     

Principles for The Law of Peoples

In The Law of Peoples John Rawls gives a list of eight principles for the law of peoples. I argue that the force of the principles depends in large part upon their being lexically ordered, and I attempt such an ordering. However, the lexically ordered list makes it clear that the duty of non-intervention obtains only after the duty to honor human rights is satisfied. Also, I point to certain “practical” difficulties with intervention on behalf of human rights. Rawls writes that additional principles are needed, and I make two suggestions. I conclude that the problems arising from intervention and the need for additional principles show that the “second Original Position” is like the first Original Position: both involve, Rawls notwithstanding, the selection and ordering of principles of justice.