Measuring organisational climate and employee engagement: Evidence for a 7 Ps model of work practices and outcomes

This study presents evidence supporting the psychometric properties of the Voice Climate Survey: an employee opinion survey that measures work practices and outcomes. The tool is tested across 13,729 employees from 1,279 business units representing approximately 1,000 organisations. Exploratory factor analyses, confirmatory factor analyses and internal reliability analyses support 31 lower‐order work practices and outcomes that aggregate into seven higher‐order work systems broadly covering practices and outcomes such as organisational direction, ethics, resources, involvement, recognition, development, teamwork, wellness, work/life balance, change management, customer satisfaction, job satisfaction, organisational commitment and employees' intention to stay. External validation of the tool is demonstrated by linking scores from the employee survey with independent manager reports of turnover, absenteeism, productivity, health and safety, goal attainment, financial performance, change management, innovation and customer satisfaction.     

我国中小学生心理健康服务从业人员及工作状况调查

该研究的目的是考察我国中小学生心理健康服务从业人员及专业工作的基本情况,并比较其地区差异,分析存在的问题。调查包括来自重庆、甘肃、辽宁、福建、湖北以及西藏等6个省市自治区的596名被试。研究采用自编问卷调查中小学生心理健康从业队伍情况及其专业工作情况。结果发现各地区之间发展确实存在不均衡的状况,辽宁、福建等东部发达地区从业人员专业化水平相对较高;西藏、甘肃等地区则相对较为落后,特别体现在人员结构不合理、职称待遇偏低、缺少专业培训等方面。     

'The healing power of love': The literary/analytic bond of marriage in Freud's essay on Gradiva

Freud 's declared position regarding the management of 'transference love' advocated 'abstinence', objectivity and even 'emotional coldness in the analyst'. However, his essay on Jensen's Gradiva reveals an identification with an involved and responsive 'maternal' analytic position associated with theorists such as Ferenczi, Balint and Winnicott. These theorists attribute the origins of transference love to the pre-oedipal stage, shaping their analytic model on the basis of the early relationship with the mother. Freud generally had difficulty identifying with such a position, since it entailed addressing his own inner feminine aspects. Yet a literary analysis of his 'Gradiva' reveals this stance in his textual performance, i.e. in the ways in which he reads and retells Jensen's story. Freud 's narration not only expresses identification with Zoe, the female protagonist, but also idealizes her 'therapeutic' conduct, which is closer in spirit to that of object-relations theorists. His subtext even implies, however unintended, that an ideal treatment of transference love culminates in a psychical 'marriage' bond between the analytic couple, a metaphor used by Winnicott to describe the essence of the mother–baby (analyst/patient) bond. Freud 's reading process is itself analogous to Zoe's 'therapeutic' conduct, in that both perform a creative and involved interaction with the text/patient.     

Good vibrations: Analytic process as coupled oscillations

This paper develops a new model for the action of psychoanalysis based on concepts from non-linear dynamics (chaos theory and complexity theory). It shows that the analyst–analysand couple may be conceptualized as a new configuration with its own properties that promote complex development in both members of the couple. These developments are an emergent result of the formation of the analyst–analysand couple and are significantly independent of the particular content of the manifest interaction of the couple. The well-studied phenomena of coupled oscillators suggest the specific features of the analysand–analyst interaction that are likely to be most important in conceptualizing analytic change. The model has substantial clinical applications since efforts to arrange for a coupled oscillator system that is central to it are distinct from many of the traditional considerations associated with creating an analytic situation.     

The family myth: its deconstruction and replacement with a balanced humanized narrative

Abstract :  According to Carl Jung the mythopoeic activities of the collective unconscious contribute to the trajectory of personal individuation ( Segal 1998 ). The 'family myth' represents an imaginal narrative that emphasizes the importance of the family's founders, its collective values, and its position with respect to 'outsiders'. Sigmund Freud identified the importance of the Oedipal myth as the basis of nuclear family dynamics ( Rudnytsky 1992 ); however, the 'myth of the family' represents in reality a 'family of myths', each emphasizing different elements of potential interpersonal dynamics. But whereas some myths foster the child's optimal separation from parental influence and promote the process of individuation, others tend to hinder development.
One potentially deleterious form of the family myth tends to serve the narcissistic wishes of parents in their bid to maintain influence over the child by fostering the archetypal features of their role. The children who are the targets of the myth are thwarted in their psychological development by virtue of the fact that they are denied the opportunity to humanize their archetypal projections onto their parent(s). The result is a persistence of childlike attitude with respect to people and situations that they encounter outside the nuclear family. The persistent constellation of the child archetype is evidenced by features of the puer aeternus, with deficits in the ability to work, form stable adult relationships, and create a separate nuclear family. The significance of this type of family myth in the inappropriate preservation of puerile attitudes is examined and the desire of the offending parent(s) to promote their own immortality is explored. The contribution of the myth to the transference and transference resistance is explicated and suggestions are offered with respect to how to approach this critical issue in analysis.     

Contributive Justice and Meaningful Work

The dominant focus of thinking about economic justice is overwhelmingly distributive, that is, concerned with what people get in terms of resources and opportunities. It views work mainly negatively, as a burden or cost, or else is neutral about it, rather than seeing it as a source of meaning and fulfilment—a good in its own right. However, what we do in life has at least as much, if not more, influence on whom we become, as does what we get. Thus we have good reason also to be concerned with what Paul Gomberg has termed contributive justice, that is, justice as regards what people are expected and able to contribute in terms of work. Complex, interesting work allows workers not only to develop and exercise their capacities, and gain the satisfaction from achieving the internal goods of a practice, but to gain the external goods of recognition and esteem. As Gomberg’s analysis of the concept of contributive justice in relation to equality of opportunity shows, as long as the more satisfying kinds of work are concentrated into a subset of jobs, rather than shared out among all jobs, then many workers will be denied the chance to have meaningful work and the recognition that goes with it. In this paper I examine the contributive justice argument, suggest how it can be further strengthened, arguing, inter alia, that ignoring contributive injustice tends to support legitimations of distributive inequality.

Introducing the concept of spirit injury in education‐to‐work transitions

This paper introduces the topic of spiritual injury and the possible influences and relationships it might share with education‐to‐work transitions of young adults. Students of both dominant and minority cultural backgrounds were interviewed to gain a detailed understanding of how perceptions of transitions came about. Further, I sought to understand what role spirituality and experiences of spirit injury have in the decision‐making processes.     

How individualism–collectivism orientations predict happiness in a collectivistic context

We discuss how individualistic/collectivistic orientations of employees predict affective well-being at work, and how this relationship is moderated by the perceptions of spirit of camaraderie in organizations. The sample comprises 161 employees of 109 organizations operating in Portugal, a collectivistic culture. The findings suggest that: (a) collectivistic individuals show higher affective well-being than individualists; (b) this relationship is moderated by the employees’ perceptions of the spirit of camaraderie in their organizations; (c) higher affective well being levels tend to be experienced by collectivists who find working in an organizational context to be rich in spirit of camaraderie, and lower levels of affective well being are expressed by individualists who perceive poor spirit of camaraderie in their working environments. The paper emphasizes that employee happiness can have different bases in different cultures and that individualism/collectivism orientations do not operate in the same way in different cultural and organizational contexts. We are very grateful to the three anonymous reviewers for their helpful comments and suggestions.