Does it matter where you work? A comparison of how three work venues (traditional office, virtual office, and home office) influence aspects of work and personal/family life

Millions use electronic tools to do their jobs away from the traditional office. Some labor in a “virtual office” with flexibility to work wherever it makes sense and others telecommute primarily from home. This IBM study compares how three work venues (traditional office, n=4316, virtual office, n=767, and home office, n=441) may influence aspects of work (job performance, job motivation, job retention, workload success, and career opportunity) and personal/family life (work/life balance and personal/family success). Perceptions, direct comparisons, and multivariate analyses suggest that the influence of the virtual office is mostly positive on aspects of work but somewhat negative on aspects of personal/family life. The influence of the home office appears to be mostly positive and the influence of traditional office mostly negative on aspects of both work and personal/life. Implications of these findings are discussed.     

Introduction to the Symposium

Abstract. The articles in this section were presented at the conference “Toward a Theology of Disease” sponsored by the Zygon Center in October, 2002. This was a second conference designed to address the question of what the science‐religion dialogue could contribute to the larger discussion of the rapid spread of HIV/AIDS. The conference brought a wide range of perspectives to this question from different religious traditions. I draw them together here around the idea that Philip Hefner introduced in his keynote address: our fragmented experience of the world. The notion of fragmentation opens the door for both a recognition of several possible approaches to building a theology of disease and the pluralism of religious traditions, as well as providing a framework for integrating our full awareness that HIV/AIDS is a problem without solutions and requiring a level of humility in posing any real answers. The essays clearly suggest that the question remains perplexing but that our efforts do show that a multifaith, multidisciplinary religion‐science dialogue can contribute significantly to the larger discussion.     

The Necessity for a Theology of Disease: Reflections on Totalities and Fragments

Abstract. Our ideas of disease try to explain it, and they aim at facilitating cures. In the process, they become entwined in sociocultural networks that have totalizing effects. Disease, however, counters this totalizing effect by revealing to us that our lives are fragments. Unless we engage this fragment character of disease and of our lives, we cannot properly understand disease or deal with it. HIV/AIDS clarifies these issues in an extraordinarily powerful fashion. Medical, legal, commercial, political, and institutional approaches to disease overlook the fragment character of disease in favor of totalizing world‐ views. A theology of disease is necessary in order to maintain the focus on fragments. Unless we recognize this fragment character, we do not really understand our lives, and we do not really understand either disease or healing.     

Caring for Nature: From Fact to Value, from Respect to Reverence

Abstract. Despite the classical prohibition of moving from fact to value, encounter with the biodiversity and plenitude of being in evolutionary natural history moves us to respect life, even to reverence it. Darwinian accounts are value‐laden and necessary for understanding life at the same time that Darwinian theory fails to provide sufficient cause for the historically developing diversity and increasing complexity on Earth. Earth is a providing ground; matter and energy on Earth support life, but distinctive to life is information coded in the genetic molecules that superintends this matter‐energy. Life is generated and regenerated in struggle, persists in its perishing. Such life is also a gift; nature is grace. Biologists and theologians join in celebrating and conserving the genesis on Earth, awed in their encounter with this creativity that characterizes our home planet.     

Die Differenz von Meinung und Wissen

The Difference between Belief and Knowledge. The assumption that knowledge can be defined in terms of belief is considered to be mistaken. Since Gettier problems are shown to be misconstrued, the question cannot arise whether his conditions for knowledge are sufficient for claiming ``knowledge is justified true belief'. Ayers' conditions for knowledge in addition with a specific stipulation proof to be instructive for elaborating the differences between knowledge and belief. This revised version was published online in July 2006 with corrections to the Cover Date.     

"状态改变:状态继续"与"做:不做"

检查了“做／不做”这对概念的不足后．本文用“状态改变／状态继续”来替代“做／不做”。在“状态改变-状态继续”框架基础上将事件分为“整体事件”和“分段事件”。研究证实“做／不做”只适合于“整体事件”而不适合“分段事件”。最后．该框架部分也解释了长期存在于实验研究与现场研究中的假设思想所表现出的差异。     

Distancing oneself from negative attributes and the personal/group discrimination discrepancy

The personal/group discrimination discrepancy (PGDD) refers to greater reporting of discrimination at the group than personal level. We examined whether the PGDD is one example of people's general tendency to distance themselves from negative attributes related to the social categories to which they belong, and whether this tendency varies as a function of ingroup identification. Female undergraduates (n=87) rated the extent to which positive and negative attributes, including being discriminated against, characterized themselves personally and women as a social category. As expected, negative attributes, including discrimination, were more strongly associated with the category than with the self, whereas positive attributes were more strongly associated with the self than with the category. Women who were lower in group identification were especially likely to show these discrepancy effects. The implications for personal and social identity are discussed.     

On Quine on Philosophical Analysis

Philosophical analysis is for Quine the replacement of a defective expression by another, sound expression, which performs the same work. In general, then, an analysis consists of two stages: (a) identifying the work that a defective expression performs, and (b) imbedding it in a safe domain. In this essay I argue that Quine's view does not truly reflect what we do in philosophy. The problem, I think, lies in both stages (a) and (b), but stems from Quine's assumption that we can control the work performed by language.     

交往情景下个体对说谎的理解及其道德评价

研究探讨了个体理解交往情景下说谎／说真话概念及其道德评价上的年龄差异,以及事实成份、交往动机与交往情景因素在其中的作用。结果表明：(1)3岁到4岁是说谎概念理解的转折点;(2)除3岁儿童外,大部分被试依据事实成份来理解谎前真话;(3)从小学开始,随着年龄的增长,个体对“白谎”与直率真话的道德评价中越来越多地考虑到交往动机或情景因素。     

Master's Level Training in Industrial/Organizational Psychology: Does It Meet the SIOP Guidelines?

In order to assess the extent to which terminal master's level I/O programs were consistent with Society for Industrial and Organizational Psychology (SIOP) guidelines, recent graduates of master's level I/O and related programs were surveyed. The survey focused on the competency areas emphasized in the SIOP (1994) guidelines: data collection and analysis competencies, core I/O competencies, and additional I/O competencies. Participants in the survey provided their perceptions of the coverage of the various competencies in graduate school as well as the importance of these competencies in their current jobs. The results of the survey show that current master's level programs are generally consistent with the guidelines. Both data collection/data analysis competencies and core I/O competencies were perceived as having been well covered. Further, these same competencies were for the most part seen as important in the participants' current jobs.