Intraview©: Career Development Through Business Communication

The authors offer the Intraview©: Communication Intervention Strategy as a means of reducing high Communication Apprehension (CA). This intervention strategy, based on helping individuals to know more about themselves and their interactions with others, was implemented in a pretest, posttest, and control design, and CA was reduced at a statistically significant level (.01).     

AN EPISTEMICALLY DISTANT GOD? A CRITIQUE OF JOHN HICK'S RESPONSE TO THE PROBLEM OF DIVINE HIDDENNESS*

God is thought of as hidden in at least two ways. Firstly, God's reasons for permitting evil, particularly instances of horrendous evil, are often thought to be inscrutable or beyond our ken. Secondly, and perhaps more problematically, God's very existence and love or concern for us is often thought to be hidden from us (or, at least, from many of us on many occasions). But if we assume, as seems most plausible, that God's reasons for permitting evil will (in many, if not most, instances) be impossible for us to comprehend, would we not expect a loving God to at least make his existence or love sufficiently clear to us so that we would know that there is some good, albeit inscrutable, reason why we (or others) are permitted to suffer? In this paper I examine John Hick's influential response to this question, a response predicated on the notion of ‘epistemic distance’: God must remain epistemically distant and hence hidden from us so as to preserve our free will. Commentators of Hick's work, however, disagree as to whether the kind of free will that is thought to be made possible by epistemic distance is the freedom to believe that God exists, or the freedom to choose between good and evil, or the freedom to enter into a personal relationship with God. I argue that it is only the last of these three varieties of free will that Hick has in mind. But this kind of freedom, I go on to argue, does not necessitate an epistemically distant God, and so the problem of divine hiddenness remains unsolved.     

Pseudo‐Transformational Leadership: Model Specification and Outcomes1

A model of pseudo‐transformational leadership was tested in 4 experiments. Pseudo‐transformational leadership is defined by self‐serving, yet highly inspirational leadership behaviors, unwillingness to encourage independent thought in subordinates, and little caring for one's subordinates more generally. Study 1 (N = 167) used vignettes to differentiate among transformational, pseudo‐transformational, and laissez‐faire leadership styles. Study 2 (N = 179) replicated this model using ratings of characters in the film 12 Angry Men ( Fonda, Rose, & Lumet, 1957 ). Study 3 (N = 120) tested the model, controlling for participant perceptions of leader affect and prototypical leadership behaviors. Study 4 (N = 127) extended the ecological validity of the model and range of outcomes. Across the studies, support was obtained for the model.     

Unemployment: The Living Death?

Unemployment can be viewed as a “living death” because the majority of unemployed persons participating in this study went through five stages that parallel the five stages through which a terminally ill patient passes. Stress caused by unemployment resulted in a loss of income and a loss of the individual's self-image.     

Creative Transformation: A Design Perspective

This paper outlines a research program, which seeks to develop strategies to facilitate creative development through paradigmatic transformation. The paper begins with the notion of a “Being strategy” by exploring the Möbius Ring as a model for creativity. The model offers metaphors appropriate to design which seeks to build a connection with the underlying dynamics of subjective life. This paper then explores how these strategies can be employed within a design context to transform the consciousness of the designer.