How perceived interpersonal justice relates to job burnout and intention to leave: The role of leader–member exchange and cognition‐based trust in leaders

Intense competition among companies makes it particularly important for organizations to retain talented and skilled employees to maintain their competitive advantage. This study examines the linkage between employees' perceptions of the interpersonal justice demonstrated by their leaders and consequent job burnout resulting in turnover intention by focusing on the mediating role of leader–member exchange (LMX) as well as the moderating role of employees' cognition‐based trust in their leaders. Data were obtained from 158 MBA students attending a large university in South Korea. Using structural equation modelling, we examined an integrative model that combines interpersonal justice, LMX, job burnout, and turnover intention. The results reveal that (a) LMX partially mediates the relationships between interpersonal justice and job burnout and (b) employees' cognition‐based trust in their leaders moderates the relationship between LMX and job burnout. By examining the mediating role of LMX as well as the moderating role of cognition‐based trust in the relationship between perceived interpersonal justice and employee job burnout, this study (1) provides a comprehensive explanation of employee job burnout and (2) outlines the implications for job burnout research and practice.     

Liberal Nationalism and Cosmopolitan Justice

Many liberals have argued that a cosmopolitan perspective on global justice follows from the basic liberal principles of justice. Yet, increasingly, it is also said that intrinsic to liberalism is a doctrine of nationalism. This raises a potential problem for the liberal defense of cosmopolitan justice as it is commonly believed that nationalism and cosmopolitanism are conflicting ideals. If this is correct, there appears to be a serious tension within liberal philosophy itself, between its cosmopolitan aspiration on the one hand, and its nationalist agenda on the other. I argue, however, that this alleged conflict between liberal nationalism and cosmopolitan liberalism disappears once we get clear on the scope and goals of cosmopolitan justice and the parameters of liberal nationalism. Liberal nationalism and cosmopolitan global justice, properly understood, are mutually compatible ideals.     

On Affectionate Respect in Gender Justice: An Inquiry into the Cultural Abuse of Sex

Phallogocentrism as cultural abuse of sex is a difficult issue that has been addressed by many modem Western feminist philosophers.By comparing their insights with those deriving from Chinese Confucianism and Daoism,I propose the concept of "affectionate respect" as an intellectual counterbalance to phallogocentrism.In this essay,I have discussed certain arbitrary fallacies based on masculine predominance and spotlighted the merits of being female in balancing emotion and reason,justice and fairness,and institutionally-biased powers and the human rights of innate dignity.To achieve gender justice and equality before God and under Heaven must be logically and morally extended to law and politics.     

Love and Justice: a Paradox?

Three claims about love and justice cannot be simultaneously true and therefore entail a paradox: (1) Love is a matter of justice. (2) There cannot be a duty to love. (3) All matters of justice are matters of duty. The first claim is more controversial. To defend it, I show why the extent to which we enjoy the good of love is relevant to distributive justice. To defend (2) I explain the empirical, conceptual and axiological arguments in its favour. Although (3) is the most generally endorsed claim of the three, I conclude we should reject it in order to avoid the paradox.     

人工智能时代增强技术的实践挑战与应对策略

科学技术的发展将颠覆人类已有的认知常态,使人类面临重要的转折。人类增强技术对于科技伦理、自由主义以及公平正义的挑战,使得人与技术之间的关系发生了质的转变,给人类社会的发展带来了某种不确定性和风险性。对于人类增强技术的研发需要进行差异化管理,即遵循差别原则;在实践应用层面上需要充分考虑安全性的问题,也就是要遵循安全原则;在立法层面上需要对人类增强技术进行相应的技术立法,从而为增强技术的发展和实践应用提供良好的法律环境。

     

A Trauma-Informed Call to Action: Culturally Informed,Multi-Disciplinary Theoretical,and Applied Approaches to Prevention and Healing,Part II

The prevalence of trauma and its negative impact on humankind have created a burgeoning awareness of the need for systems that are trauma-informed across the lifespan. A collaborative project with the National Partnership to End Interpersonal Violence (NPEIV) sought out research as a call-to-action to mitigate the impact of trauma. The following is Part II of an introduction to a special double-issue focused on theoretical and applied approaches to using trauma-informed care in multi-disciplinary, mental and physical health, criminal justice, school-based, and community settings. Consideration is given to essential issues such as resilience, self-care, and intersectional cultural awareness. Introspective exploration of biases was encouraged to address barriers to implementing trauma-informed care.     

Realizing Honneth: redistribution,recognition, and global justice

The purpose of this article is to explore the potential contribution of Axel Honneth's critical theory of recognition to empirical and normative debates on global justice. I first present, very briefly, an overview of recent theories of global distributive justice. I argue that theorists of distributive justice do not pay enough attention to sources of self-respect and conditions for identity formation, and that they are blind toward the danger of harming people's sense of self even by well-intentioned redistributive policies. Honneth's theory suffers from complementary shortcomings; it is anti-technocratic but largely oblivious to the global nature of many contemporary justice claims. Given this situation, I seek to broaden the theory's scope by outlining transnational extensions of the recognition principles of love, rights and solidarity identified by Honneth. In conclusion, I show how utilizing a broadened conceptualization of the struggle for recognition allows us to better understand the changing logic of justice-oriented foreign policies.     

Global basic structure and institutions: The WTO as a practical example

In this article, I discuss the location of the sources of global poverty and injustice. I take it as granted that the members of the globally lowest income group live in unacceptable conditions and suffer from injustice. Yet the source of this injustice is a debatable question. Often the existing global institutions are seen as major causes behind this injustice. By taking the World Trade Organization (WTO) negotiations as a practical example, I aim to show that blaming the institutions as such can lead to misguided conclusions. The WTO, in fact, is quite just if one merely analyses its institutional structure. I argue that the major source of injustice are rather the prevailing power structures and the conduct of individual governments within this institutional framework, in other words the metaprocedural unfairness in the trade negotiations. I further argue that applications of Rawlsian theory of justice tend to be misleading at the global institutional level, as they focus disproportionately on the institutional structure, and tend to underestimate the relevance of the conduct of governments and the existing power structures, which allow powerful countries to use the institutional framework unjustly in their favour.     

应对辱虐，有计可施？深层调节如何降低辱虐管理对员工建言行为的负面影响

针对辱虐管理给建言构成的负面作用,目前少有研究从员工管理认知的应对角度去考虑如何消减这一影响。本研究基于认知失调理论,在洞察互动公平与辱虐管理二者关系的基础上,提出深层调节这类基于认知调整的情绪劳动策略会帮助削弱辱虐管理对员工互动公平的不利作用。由于互动公平将直接影响员工向领导建言的动机,进而预测,深层调节与辱虐管理的交互会通过互动公平的中介影响员工建言(防御性和亲社会性建言)。通过对103个国企团队中530名员工分三阶段的调研,研究假设均得以验证。本文从员工基于调节认知以管理情绪的策略启发,揭示了深层调节这一对策的有效性,拓展了辱虐管理的应对视角,丰富了辱虐管理与建言领域的研究。     

IAN BARBOUR: THEOLOGIAN'S FRIEND, SCIENTIST'S INTERPRETER

Abstract. Ian Barbour's work, especially Religion in an Age of Science, is a comprehensive, balanced, and theologian-friendly guide to relations between science and religion. As a physicist and a theologian, Barbour is one of a handful of people who know both areas in depth and hence provide a bridge for others who are not dually educat ed. This is a very substantial accomplishment. His own position, however, is presented tentatively and, in the opinion of this author, is less radical than that demanded by his overt commitments vis-à-vis the contemporary scientific worldview. At two points, especially, his position appears modernist when it should be postmodern, in light of his own stated theological and scientific convictions: (1) his critique of the feminist and two-thirds-world position on the social construction of science, (2) his preference for a unified worldview at the cost of slighting issues of diversity and particularity. Nonetheless, he has made an immense contribution by providing the best and deepest survey of the sciences of astronomy, physics, and biology and their implications for Christian theology; it makes him one of the premier thinkers in the twentienth-century discussions of science and religion.