The third dimension: Value‐oriented contents in psychological contracts

We propose value-oriented content of psychological contracts as being distinct from transactional and relational content, which we affirm using confirmatory factor analysis for employee, as well as organizational obligations. In a sample of 171 German parish volunteers, value-oriented volunteer and relational organizational obligations are significantly and positively related to job satisfaction as well as to time spent volunteering. The distinctive role of value-oriented content is reinforced by the finding that its associated employee obligations were the only ones that were significantly and positively related to both outcomes. Thus, value-oriented obligations may foster favourable work relationships and may even have the potential to stabilize work relationships during crises if obligations regarding an organization's core values are fulfilled. Examining the generalizability of these findings to nonvolunteer samples in future research is recommended.     

Effects on organizational context (culture and climate) from implementing a 360-degree feedback system: The case of Arcelik

The current study aims to investigate the impact of the 360-degree feedback system (DFS) on organizational context (culture and climate). This longitudinally designed study was conducted at the Arcelik Cooking Appliances Plant in Turkey with 77 white-collar workers. 360-DFS was based on relevant literature and feedback given to the employees by The Arcelik Competency Model. Results have shown that the 360-DFS has effects on organizational context (e.g., employees' perceptions regarding support and achievement culture). The results have also revealed some significant effects on the participants' perception of the communication and performance appraisal system in the organization.     

Breaking the will: relations between mental mortification in monastic life and the psychological abuse of children in Catholic institutions

This article will go into relations between mental mortification and the timely topic of abuse of children in Catholic institutions. Explorations are based upon qualitative research carried out at the University of Groningen. As unexpected as it may seem, in Dutch monastic life mortification was (still) being practiced during the 1950s and 1960s. Besides physical mortification that was primarily aimed at disciplining the body, members of religious communities also performed mental mortification to discipline their will. In this article the psychological context of mental mortification will be described in order to shed light on the topic of psychological abuse in particular. In the concluding section attention will be paid to parallels between mental mortification practices and experiences brought forward in testimonies of victims. In addition, the ways in which mental mortification may have caused abusive behaviour will be discussed.     

Religious involvement,helping others,and psychological well-being

This study has two goals. The first goal is to see if involvement in religion is associated with providing tangible support to family members and strangers. The second goal is to see if providing tangible support to family members and strangers is associated with well-being. A conceptual model, which was developed to address these issues, contains the following core relationships: (1) individuals who go to church more often will receive more spiritual support from coreligionists; (2) those who receive more spiritual support will provide more tangible assistance to family members and strangers; and (3) people who help family members and strangers will report greater life satisfaction and higher self-esteem. Findings from a nationwide survey support all but one of these relationships. More specifically, the results suggest that providing tangible support to family members is associated with greater well-being, but providing tangible support to strangers is not associated with well-being.     

Delusion,Dissociation and Identity

Abstract

Envy and resentment are generally thought to be unpleasant and unethical emotions which ought to be condemned. I argue that both envy and resentment, in some important forms, are moral emotions connected with concern for justice, understood in terms of desert and entitlement. They enable us to recognise injustice, work as a spur to acting against it and connect us to others. Thus, we should accept these emotions as part of the ethical life.     

Work stress,work–home interference and perceptions of organisational culture amongst insurance employees in Zimbabwe

The objective of the study was to determine the relationship between work stress, work-home interference, and perceptions of organisational culture amongst insurance employees in the Zimbabwean context. Data were collected from a sample of 190 employees (females=46%) who completed the Occupational Stress Inventory-Revised (OSI-R), the Work-Home Interference Questionnaire (SWING), and the Organisational Culture Index (OCI). Data analysis consisted of correlational and standard multiple regression analyses. The results revealed significant positive correlations between the sub-scales Role Overload, Role Insufficiency, Role Ambiguity, Role Boundary, Responsibilities, and Physical Environment of the OSI-R, the sub-scales Positive Work-Home Interference and Negative Work-Home Interference of the SWING, and the sub-scales Bureaucratic, Innovative and Supportive Culture of the OCI. These findings contribute to new knowledge in terms of the work stress experienced by insurance employees who are always under continuous pressure from the industry. Furthermore, it could be used to gain insight to enhance the work-life balance of insurance employees and the effect of organisational culture as perceived by insurance employees.     

Exploring the Validity of the Values-In-Action Inventory of Strengths (VIA-IS) in an African Context

This study explored the validity of the Values-In-Action Inventory of Strengths (VIA-IS) in an African context. A convenience sample of 256 African students completed the VIA-IS in English. The majority of strengths subscales had good reliability coefficients and mean scores comparable to those reported in a Western context. Satisfactory criterion-related validity was established through correlations with other well-being indices. First and second order confirmatory factor analyses only partly supported construct validity. All strengths subscales consisted of more than one factor. The hypothesised six-virtue cluster pattern was partially supported. Exploratory factor analysis suggested the possibility of an emic factor pattern of strengths consisting of 3 components: Within the first factor, Intrapersonal and Relationship Strengths, two clusters are distinguished, namely, Intrapersonal Strengths, and Horizontal and Vertical Relationship Strengths. The second factor was Integrity in Group Context. Thus, the VIA-IS has merit, but is not completely valid in its original form.     

Exploring the Reliability and Validity of the DAT-K in Grade 11 Learners in a Historically Disadvantaged School in Johannesburg,South Africa

This study explored the reliability and validity of the Differential Aptitude Test—Form K (DAT-K) in a sample of 75 learners (mean age = 17.1 years, SD = 1.13) from a previously disadvantaged school in Johannesburg. Adequate reliability coefficients were obtained but coefficients were higher for nonverbal than verbal subtests. Face validity was judged to be adequate but construct validity was questionable. All subtests correlated within cluster (verbal, non-verbal) but all the subtests with the exception of the Comparison subtest loaded highly on a single factor. Examination of the influence of language as a variable suggested that learners whose home language was an African language did significantly poorer on all the DAT-K subtests except for the Comparison subtest. These findings lend support to the arguments that psychological testing in South Africa is problematic particularly in individuals who do not speak English as their first language.     

Psychological Well-Being and the Metabolic Syndrome in African and Caucasian Women in South Africa

This study explored the association between comprehensive psychological well-being and the metabolic syndrome (MS), as well as whether women without MS markers differ significantly from women with MS (three or more markers) on specific facets of psychological well-being. African (N=102) and Caucasian (N=115) women completed self-report questionnaires on psychological well-being, and biological markers for MS were determined. Results indicated a significant association between comprehensive psychological well-being and the MS in Caucasian women, but not in the case of African women. Caucasian women without MS had higher levels of perceived support from friends and family, environmental mastery, purpose in life, sense of coherence, affect balance and positive relationships than those with MS. African women without MS had higher levels of positive relationships and an optimistic explanatory style, but lower levels of perceived support from family. Further research is indicated.     

Gender,Spirituality and Psychological Well-Being

The aim of this study was to determine whether gender moderates the relationship between spirituality and psychological well-being. A secondary data analysis based on a cross sectional survey was implemented. A convenience sample of 508 participants (males = 143, females = 365; age range 18–65 with 66% in the 18–25 category) from the North-West Province of South Africa completed questionnaires on spirituality and psychological well-being after informed consent was obtained. Findings show that gender moderates the relationship between spirituality and psychological well-being. This moderation effect was stronger in the case of existential well-being rather than religious well-being as components of spiritual wellbeing, and also stronger in one of the sub-groups. Future studies may explore the role of contextual factors such as cultural orientation and other socio-demographic variables in this moderation effect, as well as gender based perceptions and practices of spirituality with a view to facilitate gender sensitive psychological well-being programmes.