Self-esteem,need gratification,and work satisfaction: A test of competing explanations from consistency theory and self-enhancement theory

A sample of 112 administrators provided self-report data used to test two hypotheses derived from Korman's consistency model of work behavior. As predicted, those with high self-esteem experienced significantly greater need gratification than did those with low self-esteem, and self-esteem also significantly positively moderated the relationship between n gratification and work satisfaction. Need gratification was assessed for only those needs that were most salient for each person, thus eliminating a rival interpretation of the findings derived from the self-enhancement model of self-esteem. The moderating effect of self-esteem on the n gratification-work satisfaction relationship was limited to those experiencing low levels of n gratification, indicating a possible “boundary condition” of consistency theory. A problem with the use of moderator variables in behavioral science was also discussed.     

NIETZSCHE AND UNAMUNO ON CONATUS AND THE AGAPEIC WAY OF LIFE

Unamuno saw in his defense of religious faith a response to Nietzsche’s criticisms of the Christian, agapeic way of life. To Nietzsche’s claim that engaging in this way of life is something antinatural and life-denying, insofar as it goes against the (alleged) natural tendency to increase one’s own power, Unamuno responded that an agapeic way of life is precisely a direct expression of this natural tendency. Far from being something that goes against our natural inclinations, Unamuno says, an agapeic way of life is a life-affirming exercise, something we are led to given our own natural condition. Hence, the aim of this essay is to comment on Unamuno’s criticism of Nietzsche and to point out the philosophical relevance of Unamuno’s attempt to provide a natural foundation for religious faith when assessing Nietzsche’s criticisms of the possibility of carrying out a Christian, agapeic way of life.     

‘Disempowered by Nature’: Spinoza on The Political Capabilities of Women

This paper examines Spinoza's remarks on women in the Political Treatise in the context of his views in the Ethics about human community and similitude. Although these remarks appear to exclude women from democratic participation on the basis of essential incapacities, I aim to show that Spinoza intended these remarks not as true statements, but as prompts for critical consideration of the place of women in the progressive democratic polity. In common with other scholars, I argue that women, in Spinoza's system, are deprived of freedom and political participation not by their essential natures, but by their social and historical circumstances. I differ from other scholars, however, in basing this conclusion on the different critical functions of the Political Treatise and the Ethics. Following that critical comparison, I consider Spinoza's views on the `natural right' of women and their equal capacity for political participation in terms of his arguments for the compositional similarity of men and women. Finally, I argue that Spinoza offers an explanation for women's actual disempowerment through his account of economic dependence within marriage.     

The Unity of Efficient and Final Causality: The Mind/Body Problem Reconsidered

In this paper, I argue that it is in the fourteenth century that the problem of the compatibility or unity of efficient and final causality emerges. William Ockham and John Buridan start to flirt with a mechanized view of nature solely explainable by efficient causality, and they hence push final causality into the human mind and use it to explain for example action, morality and the good. Their argumentation introduces the problem of how to give a unified account of the world, that is, how are nature and freedom compatible. In the paper, I set up the discussion by going through some of the problems associated with final causality in the seventeenth century and show that Ockham and Buridan's problems are similar. I then argue using a formulation from Leibniz's Monadology that the problems here traced should be seen as versions of the mind/body problem.     

The Concept of Miracle

The concept of miracle has often been regarded as irreconcilable with the concept of natural law. But this contradiction applies only to an understanding of a miracle as a break of natural law. Such a violation would destroy the assertion of natural law, because its universal claim does not permit exceptions. However, the idea of miracle need not be conceived in this way, though it has often been done since medieval times. Augustine thought of miracles simply as unusual events that contradict our accustomed views of the course of nature but not nature itself. According to that definition of miracle, no contradiction of natural laws need be assumed. It is sufficient to regard unusual occurrences as "signs" of God's special activity in creation.     

Is Nature Enough? Yes

Abstract. Religious naturalism encompasses thinkers from Baruch Spinoza, George Santayana, John Dewey, Henry Nelson Wieman, and Ralph Burhoe to recent writers. I offer a generic definition of religious naturalism and then outline my own version, the “minimalist vision of transcendence.” Many standard issues in the science‐and‐religion dialogue are seen to fade in significance for religious naturalism. I make suggestions for our understanding of science, including the importance of transcognitive abilities, the need for a revised notion of rationality as an alternative to extreme versions of postmodernism, the value of rational dissensus, and the education of appreciation. Finally, I suggest ways to interpret the religious traditions of the world by religious naturalism.     

Spinoza on the Conditions that Nominally Define the Human Condition

ABSTRACT

In ‘Freedom of the Will and the Concept of a Person,’ Harry Frankfurt argues that a successful analysis of the concept ‘human’ must reveal something that distinguishes humans from non-humans, as well as indicate something informative about ‘those attributes [of ourselves] which are the subject of our most humane concern.’ In this paper, I present an analysis of Spinoza’s concept of ‘human’ as it is employed within his Ethics. I show that Spinoza’s concept of ‘human’ satisfies Frankfurt’s desiderata because I show that Spinoza’s concept of ‘human’ is, at core, a version of Frankfurt’s own. I argue that Spinoza’s account of human bondage and human freedom indicate that Spinoza sees humans as beings that possess higher-order volitions, and that comments Spinoza makes throughout his corpus shows that he views beings that lack higher order desires to be, in an important sense, non-human. The analysis here sheds light upon the community of entities that Spinoza’s Ethics is written for, as well as upon issues concerning the nature of Spinoza’s Free Man.     

Perceived characteristics of “competent” people

The purpose of this research was to determine the specific behaviors and cues which 104 assessors perceived as indicating the presence of psychological variables shown to be related to competent job behavior. The cue systems utilized were found to be reminiscent of theory Y conceptions of effective job behavior. Implications of the lack of correlation of cue utilization with assessor characteristics are discussed.     

Resistance to yielding and the expectation of cooperative future interaction in negotiation

The expectation of cooperative future interaction (ECFI) encouraged especially high joint benefit (the total of the two bargainers' individual outcomes) when resistance to yielding was high, but especially low joint benefit when resistance to yielding was low. Process data suggest that this finding can be explained as follows: When resistance to yielding is high, ECFI encourages problem solving and reduced contentious behavior; when resistance to yielding is low, ECFI encourages a collapse of aspirations. The results support Filley's (1975) dualconcern model and cast doubt on Deutsch's (1973) blanket assertion that a cooperative process leads to constructive conflict resolution.     

Deleuze and Guattari’s “Becoming-Child” in Zacada Circus

This transdisciplinary engagement with the figure of the child uses performance studies and philosophy to explore the ways in which youth-involved and youth-oriented circus-theater productions can enable the manifestation of what Deleuze and Guattari describe as “becoming-child.”