Interest in leadership research is growing, however, the rate of leadership learning is slowing down due to the proliferation of new leadership constructs. The objective of the present meta-analysis is to address the significant shortcomings in prior meta-analytic research on newer genre leadership forms by utilizing a substantially greater number of studies and observations than in previous meta-analyses and examining the meta-analytic correlations among the newer genre leadership forms. The results of the present study indicate that the newer genre leadership (...) forms overlap to a greater degree than previously reported, while at the same time accounting for some degree of unique variance in the literature's most studied outcome variables; estimates of the relative contribution of each leadership form to the outcomes are provided, providing new insights into the distinctiveness of each leadership form. The findings suggest that pursuing an integrated theory and measure of newer genre leadership forms is a desirable future step for leadership research. (shrink)

Fuller’s critique of my work is based on the anthropological distinction between “functional” and “substantive” interpretations. However, he has used these terms in non-standard ways that may lead to confusion. Furthermore, in either the standard or Fuller’s senses of these terms, he has misdescribed my position.

Friedrich Nietzsche and Eberhard Arnold, founder of the Bruderhof communities, both struggled with a tension between scientific, balanced analysis and a visionary call to a fuller experience of life. Nietzsche moved from a balance of Apollonian and Dionysian factors in life, to a unitary vision of the will to power and individual development. Arnold began with a balance of creation and re‐creation, but shifted to a focus on the will to community. Arnold's path here highlights the need to respond (...) to Nietzsche according to Nietzsche's own style, to address his concerns. But it also shows that the need to balance scientific and visionary modes of knowing may also require the deep community that Arnold proposes. (shrink)

The long-form television drama series Hannibal thematises the embodied imagination and the elicitation of empathy and ethical understanding at the level of narrative and characterisation as well as through character engagement and screen aesthetics. Using Hannibal as a case study, this research investigates how stylistic choices frame the experiences of screen characters and engender forms of intersubjectivity based on corporeal and cognitive routes to empathy; in particular, it examines the capacity for screen media to facilitate what neuroscientist Vittorio Gallese terms (...) intercorporeality. As a constitutive aspect of intersubjectivity and social understanding that works through embodied simulation, intercorporeality invites a reconceptualisation of empathy and its association with ethical motivation and insight. Hannibal also introduces cannibalism as a dark metaphor for the incorporation of another into oneself, reflecting on empathy's ill-understood potential for negative affect and... (shrink)

Bryan Van Norden’s _Taking Back Philosophy: A Multicultural Manifesto_ draws on his expertise in Chinese philosophy to launch a comprehensive and often scathing critique of contemporary Anglo-American philosophy. I focus on the sense in which “China” figures as a “non-Western culture” in Van Norden’s argument. Here I identify an equivocation between what I call a “functional” and a “substantive” account of culture. I argue that Van Norden, like perhaps most others who have discussed Chinese philosophy, presupposes a “functional” conception, (...) whereby the relevant sense in which “China” matters is exactly as “non-Western,” which ends up incorporating some exogenous influences such as Indian Buddhism but not any of the Western philosophies that made major inroads in the twentieth century. I explore the implications of the functional/substantive distinction for the understanding of cross-cultural philosophy generally. (shrink)

What makes a food good, for you? With respect to food, the expression “good for you” usually refers to the effect of the food on the nutritional health of the eater, but it can also pertain more broadly. The expression is often used by a person who is concerned with another person’s well-being, as part of an exhortation. But when framed as a question and addressed to you, as an individual, the question can require a response, calling for accountability beyond (...) the realm of nutrition or other material qualities of the food. Economic value may be considered as a ratio: goodness/price. In this paper, we examine the numerator, exploring a broad range of values domains related to food, attempting to obtain a more comprehensive understanding of the meaning of goodness of food. We present a typology of values domains with respect to food, divided into three main categories: (1) material considerations, (2) psychological, psychosocial, and spiritual health, and (3) the well-being of society. This understanding that results from comprehensive consideration of these values domains has important implications for an individual for use in considering the question “what food is good for you?” in order to guide his or her future actions, helping to distinguish between what Dewey termed immediate good and reasonable good. A pragmatic approach to a fuller consideration of food-related values domains by individuals also has broad social, political, and economic implications. If, according to the FAO, food security involves both needs and preferences, consideration of what preferences are appropriate is fundamental to achieving food security. The questions about what is considered to be good food are central to questions about the sorts of food and agricultural systems human societies will seek to sustain. The approach to resolving this important aspect of sustainability might help inform a more general question as to appropriate limitations on preferences, a question fundamental to achieving sustainability in general. (shrink)

How do individuals and communities respond to negative aesthetic experience? Historically, philosophical aesthetics has devoted much thought to positive aesthetic experience, including the beautiful, agreeable, charming, and tasteful. But this is only a partial picture. Some aesthetic experience displeases: the ugly, disgusting, and horrific are but a few examples with which aestheticians have grappled in recent decades. The aversive and visceral nature of disgust has generated particular interest. But as Carolyn Korsmeyer points out in _Savoring Disgust: The Foul & the (...) Fair in Aesthetics_, there is also a paradoxical attraction to that which arouses disgust. Following Kant and Korsmeyer from the Western philosophical tradition, I claim that the aversive-attractive response is integral to disgust’s power to motivate aesthetic engagement. On the one hand, people might feel its force and refuse to engage with that which disgusts. On the other hand, unshakeable interest may spur active responses including the exchange of judgments of taste; protests of a given artist, work, or exhibition; or even violent actions intended to damage or destroy a particular work. While the negative dimension of disgust response is often regarded as a liability from an aesthetic standpoint, disgust also has a corresponding productive dimension that has important implications for communities. In this chapter, I coin the term “generative disgust” in order to explain the productive capacity of disgust to inspire communal, often subcultural, activity. On my view, generative disgust has two orientations – destructive and constructive. Both forms activate the community in question based upon the valence of the group’s comportment towards a particular work of art. As such, destructive generative disgust galvanizes the community and spurs increased activity based upon negative response to art, whereas constructive generative disgust galvanizes the community and spurs increased activity based upon positive response to art. I explore two examples that reveal the dual character of generative disgust in communities: Andres Serrano’s _Immersion (Piss Christ)_ (destructive deployment) and Bryan Fuller’s _Hannibal_ (constructive deployment). In the case of _Piss Christ_, the intensity of generative disgust spurred some Christians to police moral-religious boundaries and restrict aesthetic expression in order to protect a community. Their activity culminated in vandalism and destruction of Serrano’s photograph. In the case of Hannibal, the intensity of generative disgust, combined with hedonic ambivalence inspired the “Fannibals” (the Hannibal fandom) to forge community, make art, and to try to find the show a new home when it was not renewed by NBC. Both instances manifest how generative disgust can incite aesthetic engagement and increase organized activity on the part of subcultural groups. (shrink)

This article examines the technological construction of political power, as well as resistance to political power, by means of an "ideal-typical" model called a technolog ical drama. In technological regularization, a design constituency creates artifacts whose features reveal an intention to shape the distribution of wealth, power, or status in society. The design constituency also creates myths, social contexts, and rituals to legitimate its intention and constitute the artifact's political impact. In reply, the people adversely affected by regularization engage in (...) myth-, context-, or artifact-altering strate gies that represent an accommodation to the system or a conscious attempt to change it. A technological drama, in short, is a specifically technological form of political discourse. A key point is that throughout all three processes, political "intentions," no less than the facticity and hardness of the technology's "impact," are themselves constituted and constructed in reciprocal and discursive interaction with technological activities. Technology is not politics pursued by other means; it is politics constructed by technological means. (shrink)

Thomas Pogge and Andrew Kuper suggest that we should promote an ‘institutional’ solution to global poverty. They advocate the institutional solution because they think that non-governmental organizations (NGOs) can never be the primary agents of justice in the long run. They provide several standard criticisms of NGO aid in support of this claim. However, there is a more serious problem for institutional solutions: how to generate enough goodwill among rich nation-states that they would be willing to commit themselves to supranational (...) institutional reforms. In the current international political climate, the implementation of such institutional reforms introduces several intractable problems, including difficulties of global coordination and enforcement. I defend the solution of NGO aid from the criticisms presented by Pogge and Kuper, and propose how it might be reformed. My main suggestion is that all practising NGOs should be required to be ‘accountable for reasonableness’ in the sense that Norman Daniels and James Sabin have outlined. (shrink)

Nearly thirty years after the first stirrings of the Kuhnian revolution, history and philosophy of science continues to galvanize methodological discussions in all corners of the academy except its own. Evidence for this domestic stagnation appears in Warren Schmaus's thoughtful review of Social Epistemology in which Schmaus takes for granted that history of science is the ultimate court of appeal for disputes between philosophers and sociologists. As against this, this essay argues that such disputes may be better treated by experimental (...) psychology. Humanistic methods typically (though not always) blind the historian to cognitive biases and limitations that make it difficult for philosophers and sociologists to mobilize historical research for settling their differences. It is also observed that the failure of philosophers to incorporate the methods and findings of experiemental psychology is symptomatic of an artificially restrictive understanding of the normative dimension of their enterprise. (shrink)

Eric Posner’s signaling theory of social norms holds that individuals adopt social norms in order to signal that they have a low discount rate , and are therefore reliable long-term cooperative partners. This paper radically expands Posner’s theory by incorporating internalization into his model . I do this by tethering Posner’s theory to an evolutionary model. I argue that internalization is an adaptive quality that enhances the individual’s ability to play Posner’s signaling game and was thus selected for. The idea (...) that internalization is evolutionarily conditioned is not new; however, linking this to Posner’s theory of discount rate signals is, and doing so offers tremendous explanatory potential.Part I identifies the limitations of Posner’s purely rational choice approach, argues for the necessity of including internalization, and then proposes a model that does so – what I call the Expanded Signaling Model of Norms . Part II examines the problems that arise when we embrace such a model. How this model answers some key criticisms plaguing sociobiology is also briefly explored. Part III then examines existing criticisms of Posner’s theory, demonstrating how the Expanded Signaling Model clearly resolves these issues. The paper concludes that incorporating internalization into Posner’s signaling model greatly broadens the explanatory reach of Posner’s theory, providing a measure of clarity and predictability regarding how and why norms are internalized – an important insight, as these beliefs form the normative underpinning to law. (shrink)

Discussions of joint attention often focus on examples that involve multiple interacting thinkers who align their attention by triangulating upon an object (e.g., by pointing, gaze following, orienting, etc.). However, not all forms of attending together seem to involve this kind of interpersonal coordination. When an audience attends to a talk, they do not do so by engaging in the perspective-driven alignment of attention that is characteristic of joint attention. Nor do students learning in a digital environment (e.g., on Zoom) (...) triangulate a perspective in the manner typical of joint attention. One might conclude that accounts of joint attention must be broader than have typically been proposed and cannot require coordinated interactions which draw upon the participant’s perspective. I argue that this argument fails because there are multiple forms of attending together, and the processes that enable collective attention in conference talks and Zoom classrooms are different from those that enable the more familiar interaction-based forms of joint attention. By distinguishing joint attention and collective attention, this essay seeks to better understand both the ways in which the digital environments demand a broader concept of joint attention, as well as the place of attending together in digital environments. (shrink)

The paper reports a study that investigated the relationship between students? self-predicted and actual General Certificate of Secondary Education results in order to establish the extent of over- and under-prediction and whether this varies by subject and across genders and socio-economic groupings. It also considered the relationship between actual and predicted attainment and attitudes towards going to university. The sample consisted of 109 young people in two schools being followed up from an earlier study. Just over 50% of predictions were (...) accurate and students were much more likely to over-predict than to under-predict. Most errors of prediction were only one grade out and may reflect examination unreliability as well as student misperceptions. Girls were slightly less likely than boys to over-predict but there were no differences associated with social background. Higher levels of attainment, both actual and predicted, were strongly associated with positive attitudes to university. Differences between predictions and results are likely to reflect examination errors as well as pupil errors. There is no evidence that students from more advantaged social backgrounds over-estimate themselves compared with other students, although boys over-estimate themselves compared with girls. (shrink)

This article argues that one of the principal difficulties in measuring CSR performance lies with the unit of analysis and that its social, environmental and economic impacts need to be examined at a project level. Using a quasi-experimental research approach the paper shows an evaluation of the Patrimonio Hoy (PH) a CSR program of CEMEX, one of the largest cement manufacturers inthe world.

In an effort to further explore ostensible macroscopic psychokinesis (macro-PK) effects like those previously reported by Batcheldor (1966), Bourgeois (1994), Owen and Sparrow (1976), and Ullman (2001) in a sitter group setting, the first author designed and conducted a series of fifteen experimental sessions in which sitters claiming exceptional abilities attempted to generate a pseudo-spirit named "Daniel," to whom physical phenomena were attributed. To explore possible physical correlates of macro-PK, two approaches to measurement were utilized. In the first, sample data (...) from a local random number generator (RNG) continuously running as part of the Global Consciousness Project were extracted and examined for statistical deviations from randomness occurring in conjunction with the sitter group sessions. In the second, the Multi-Energy Sensor Array (MESA) was used to collect onsite environmental data during one of the sessions. While displays of ostensible macro-PK were observed during several of the sitter group sessions, the RNG data did not show a significant overall correlation with the sessions. The MESA data indicated notable drops in infrared and visual light, as well as changes in DC magnetic field strength, that are comparable to those observed in field studies of haunts. Keywords: sitter groups--macroscopic psychokinesis (macro-PK)--random number generator (RNG)--Multi-Energy Sensor Array (MESA). (shrink)

Social epistemology is an interdisciplinary project that mobilizes the empirical resources of the "sociology of knowledge" for the purposes of informing a normative philosophy of science. Thus, the social epistemologist gives informed advice on how inquiry should be conducted. Because of its prescriptive character, social epistemology is nowadays most naturally seen as a branch of philosophy. This paper is part of a larger project devoted to removing the obstacles that currently prevent philosophers and psychologists from pooling their resources in the (...) cause of social epistemology. 2012 APA, all rights reserved). (shrink)

_The Essential Mengzi_ offers a representative selection from Bryan Van Norden's acclaimed translation of the full work, including the most frequently studied passages and covering all of the work's major themes. An appendix of selections from the classic commentary of Zhu Xi--one of the most influential and insightful interpreters of Confucianism--keyed to relevant passages, provides access to the text and to its reception and interpretation. Also included are a general Introduction, timeline, glossary, and selected bibliography.

Zen Masters of Japan is the second book in a series that traces Zen's profoundly historic journey as it spread eastward from China and Japan, toward the United States. Following Zen Masters of China, this book concentrates on Zen's significant passage through Japan. More specifically, it describes the lineage of the great teachers, the Pioneers who set out to enlighten an island ready for an inner transformation based on compassionate awareness. While the existing Buddhist establishment in Japan met early Zen (...) pioneers like Dogen and Eisai with fervent resistance, Zen Buddhism ultimately perservered and continued to become further transformed in its passage through Japan. The Japanese culture and Japanese Buddhism practices further deepened and strengthened Zen training by combining it with a variety of esoteric contemplative arts--the arts of poetry, the tea ceremony, calligraphy, and archery. Zen Masters of Japan chronicles this journey, and shows how the new practices soon gained in popularity among all walks of life--from the lowly peasant, offering a hope of reincarnation and a better life; to the Samurai warrior due to its casual approach to death; to the ruling classes, challenging the intelligentsia because of its scholarly roots. A collection of Zen stories, meditation, and their wisdom, Zen Masters of Japan also explores the illusive state of 'No Mind' achieved in Japan that is so fundamental to Zen practices today. (shrink)

Peter Berger established himself in the sociological profession in large part through his functional interpretations of religion and its ostensible demise in relation to the empirical bent of modern intellectual thought. Yet, in his ef–fort to expand the scope of empiricism such that it might address nontrivial concerns, Berger found himself attempting to understand the “substance” of religiori—that is, the conviction that there exists an “other” which confronts us unconditionally and consequently forms the basis of all issues concerning value and (...) meaning. Berger's writings deserve critical attention in that they disclose both the problems and the promises of utilizing empirical methods for the task of rehabilitating, rather than debunking, humanity's religious propensities. (shrink)

(No abstract is available for this citation).

Everyone agrees that the Enlightenment hasn’t succeeded—in that the critical rationality associated with modern natural science has not been extended to society at large (and may even have retreated from science itself). Should we be relieved or disappointed that the Enlightenment has failed? I am disappointed but not discouraged by what is called the postmodern condition. But to move forward, we cannot simply deny the presence of the condition, as if it were the collective hallucination of weak minds. This is (...) what Dennett does. I fear that he is in denial rather than disappointment. Only when we are clear about the ideals that we want to promote can we see our way through the postmodern condition. (shrink)

The concept of a G‐quartet, a unique structural arrangement intrinsic to guanine‐rich DNA, was first introduced by Gellert and colleagues1 over 40 years ago. For decades, it has been uncertain whether the G‐quartet and the structure that it gives rise to, the G‐quadruplex, are purely in vitro phenomena. Nevertheless, the presence of signature G‐rich motifs in the eukaryotic genome, and the plethora of proteins that bind to, modify or resolve this nucleic acid structure in vitro have provided circumstantial evidence for (...) its physiological relevance. More recently, direct visualisation of G‐quadruplex DNA at native telomeres was achieved, bolstering the evidence for its existence in the cell. Furthermore, G‐quadruplex folded telomeric DNA has been found to perturb telomere function and to impede the action of telomerase, an enzyme overexpressed in >85% of human cancers, hence opening up a novel avenue for cancer therapy in the form of G‐quadruplex stabilising agents. BioEssays 29: 155–165, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

This twelfth volume of Correspondence contains authoritative and fully annotated texts of all known letters sent both to and from Bentham between July 1824 and June 1828. The 301 letters, most of which have never before been published, have been collected from archives, public and private, in Britain, the United States of America, Switzerland, France, Japan, and elsewhere, as well as from the major collections of Bentham Papers at University College London Library and the British Library.In mid-1824 Bentham was still (...) preoccupied with the Greek struggle for independence against Turkey, though his active involvement waned as he became disenchanted with the behaviour of the deputies sent to London by the Greek National Assembly. His international reputation was reflected in his continuing contact with Simón Bolívar and Bernardino Rivadavia in South America, and with John Quincy Adams, John Neal, Henry Wheaton, and others in the United States, and his forging of new contacts in Guatemala, India, and Egypt. In the autumn of 1825 he visited France, where he stayed with Jean Baptiste Say and La Fayette, and was fêted by the French liberals.Bentham made considerable progress drafting material for his pannomion, or complete code of laws, and in particular for his Constitutional and Procedure Codes, while John Stuart Mill edited the massive Rationale of Judicial Evidence. Bentham became increasingly active in the cause of law reform, and exchanged a series of letters on the subject with Robert Peel, the Home Secretary, and Henry Brougham. He maintained his friendships with John and Sarah Austin, George and Harriet Grote, James and John Stuart Mill, John Bowring, Joseph Hume, Francis Burdett, Francis Place, and Joseph Parkes, re-established contact with the third Marquis of Lansdowne, son of his old friend the first Marquis, and made new acquaintances in James Humphreys, Sutton Sharpe, and Albany Fonblanque. (shrink)

We show that subspaces of the space ${\mathbb{Q}}$ of rational numbers give rise to uncountably many d-logics over K4 without the finite model property.

Despite its potential hazards, the activity of questioning theoretical frameworks and and proposing solutions is necessary if progress is even to be possible. Intellectual history has by no means ended so we cannot expect to have all the answers, and from time to time the activity of critical questioning will be frustrating. But intellectual progress requires us to continue the process of asking fundamental questions. The alternative to thinking in this way is indeed unthinkable.