Green human resource management (HRM) leverages the workforce to advance environmental sustainability. While prior research predominantly examined green HRM’s impact on employees’ environmental dedication, this study takes a more comprehensive approach by investigating employees’ broader commitment to the organization and examining a potential boundary condition. We posit that employees’ perceptions of green HRM, along with their beliefs in its authenticity, interact and relate to both pro-environmental behavior and affective organizational commitment. Results from a vignette experiment indicate that these effects are (...) stronger when green HRM is perceived as authentic rather than inauthentic. A subsequent time-lagged field survey study extends these findings, suggesting that green HRM fosters pro-environmental behavior, which in turn spills over into affective organizational commitment. This indirect relationship is more pronounced among employees with stronger authenticity beliefs. These results offer novel insights into green HRM’s role in promoting commitment to both the environment and the organization, highlighting the importance of adopting this role authentically. (shrink)

This study contributes to the growing literature on the intersection between human resource management and corporate sustainability and, in particular, on sustainable human resource management. In particular, this paper claims that the members of the HR professional community can increase their job satisfaction and decrease their intention to leave by implementing sustainable HRM. In addition, we test for the mediating role played by the meaning that HR professionals and managers attach to HR work. Indeed, when HR professionals and managers are (...) involved in sustainable HRM perceive their job to become more meaningful as it has a broader scope which goes beyond the solely focus on economic performance, and that leads then to higher job satisfaction and lower turnover intention. The study, which is based on 176 questionnaires collected through a cross-country survey, has been developed in partnership between the authors and a leading European association of HR managers and professionals. Our findings, which in general extend the knowledge on the employees’ perception of CS—employee attitudes relationships, represent a data-driven argument for a more active role of HRM in developing Sustainable HRM. (shrink)

Recent findings suggest that multiple event properties contribute to shape the phenomenology of episodic future thoughts, but the specific role of each property is not yet fully understood. This study shows that different phenomenological features are predicted by distinct event properties. The vividness of an episodic future thought largely depends on the familiarity of its constitutive elements , while the visual perspective adopted is instead related to the temporal distance of the imagined event. Cognitive feelings such as the sense of (...) pre-experiencing the future depend on sensory–perceptual qualities, and are further modulated by the personal importance attributed to the event. These findings suggest that the essence of episodic future thought—the sensation of mentally visiting one’s personal future—lies, in part, in the relevance of imagined events with respect to personal goals. (shrink)

It has been claimed that the ability to remember the past and the ability to project oneself into the future are intimately related. We sought support for this proposition by examining whether individual differences in dimensions that have been shown to affect memory for past events similarly influence the experience of projecting oneself into the future. We found that individuals with a higher capacity for visual imagery experienced more visual and other sensory details both when remembering past events and when (...) imagining future events. In addition, individuals who habitually use suppression to regulate their emotions experienced fewer sensory, contextual, and emotional details when representing both past and future events, while the use of reappraisal had no effect on either kind of events. These findings are consistent with the view that mental time travel into the past and into the future relies on similar mechanisms. (shrink)

We consider three possible reasons why humans might accord a privileged status to emotional information when mentally traveling backward or forward in time. First, mental simulation of emotional situations helps one to make adaptive decisions. Second, it can serve an emotion regulation function. Third, it helps people to construct and maintain a positive view of the self.

In cognitive neuroscience, dissociating the brain networks that ing—has thus become one of the best empirical situations subtend conscious and nonconscious memories constitutes a through which to study the mechanisms of implicit learning, very complex issue, both conceptually and methodologically.

Research suggests that states of the body, such as postures, facial expressions, and arm movements, play central roles in social information processing. This study investigated the effects of approach/avoidance movements on memory for facial information. Faces displaying a happy or a sad expression were presented and participants were induced to perform either an approach (arm flexion) or an avoidance (arm extension) movement. States of awareness associated with memory for facial identity and memory for facial expression were then assessed with the (...) Remember/Know/Guess paradigm. The results showed that performing avoidance movements increased Know responses for the identity, and Know/Guess responses for the expression, of valence-compatible stimuli (i.e., sad faces as compared to happy faces), whereas this was not the case for approach movements. Based on these findings, it is suggested that approach/avoidance motor actions influence memory encoding by increasing the ease of processing for valence-compatible information. (shrink)

Wilson et al. focus on one class of AGL tasks: the cognitively demanding task of detecting non‐adjacent dependencies (NADs) among items. They provide a typology of the different types of NADs in natural languages and in AGL tasks. A range of cues affect NAD learning, ranging from the variability and number of intervening elements to the presence of shared prosodic cues between the dependent items. These cues, important for humans to discover non‐adjacent dependencies, are also found to facilitate NAD learning (...) in several nonhuman animal species. (shrink)

As presidential campaigns and “Saturday Night Live” have repeatedly demonstrated, debate is an uninteresting mode of communication, imitating dialogue without engaging in it. Formally it encourages infinite regress: my misreading of your misreading of my misreading of your misreading. Intellectually its conclusions are in some ways predetermined. In the short run, the winner is whoever speaks last; in the long run, whoever has the greater power. Rather than occasion or remark on further “shifty moments” , then, I will try to (...) review some general areas of contention suggested in my exchange with Eve Kosofsky Sedgwick.Although Sedgwick and I value the personal and the theoretical both, we disagree on the lines of intersection. I am struck by her initial situation of “Van Leer” in the ranks of those who feel silenced. The complaint might just as easily have been that he has entirely too much to say. Nor, if autobiography is really the issue, do I in any way regret the notoriety of Sedgwick’s work? From what I take to be my point of view, Sedgwick’s book has opened up for me a far more visible space in the academy than has my own. And I attribute to myself at least enough self-consciousness to recognize the disingenuousness of “feeling silenced” in Critical Inquiry. David Van Leer is associate professor of English and American literature at the University of California, Davis. The author of Emerson’s Epistemology: The Argument of the Essays , he is currently examining the issue of contextualism in a book to be called The Queening of America. (shrink)

We propose a dynamic logic of lying, wherein a ‘lie that $\varphi $ ’ (where $\varphi $ is a formula in the logic) is an action in the sense of dynamic modal logic, that is interpreted as a state transformer relative to the formula $\varphi $ . The states that are being transformed are pointed Kripke models encoding the uncertainty of agents about their beliefs. Lies can be about factual propositions but also about modal formulas, such as the beliefs of (...) other agents or the belief consequences of the lies of other agents. We distinguish two speaker perspectives: (Obs) an outside observer who is lying to an agent that is modelled in the system, and (Ag) an agent who is lying to another agent, and where both are modelled in the system. We distinguish three addressee perspectives: (Cred) the credulous agent who believes everything that it is told (even at the price of inconsistency), (Skep) the skeptical agent who only believes what it is told if that is consistent with its current beliefs, and (Rev) the belief revising agent who believes everything that it is told by consistently revising its current, possibly conflicting, beliefs. The logics have complete axiomatizations, which can most elegantly be shown by way of their embedding in what is known as action model logic or in the extension of that logic to belief revision. (shrink)

In the Thirties, European personalism was an inspirational philosophical movement, with its birthplace in France, but with proponents and sympathizers in many other countries as well. Following the Second World War, Christian-Democratic politicians translated personalistic ideas into a political doctrine. Sometimes they still refer to personalism, but most often this reference is little more than a nostalgic salute. In the mainstream of Anglo-Saxon political philosophy, there are practically no references to personalistic philosophers. Is personalism exhausted as a philosophy or political (...) ideology? Yes and no. Paul Ricoeur, writing in Esprit , summed up the situation like this: “personalism is dead”, but he was careful to mention a “return of the person”. Indeed, no tradition or movement can simply perpetuate itself. It must, in order to continue making history, always abolish itself as a `system' so as to make room for the unsaid and the unthought in its tradition, an idea that Mounier also fervently believed in.To better situate the current discussion of personalism, however, it is necessary to look back to the original characteristics of personalism in the Thirties. As a response to the crisis provoked by the economic depression, failing democracy and existential uncertainty, there arose in France a number of `non-conformist movements' who labelled themselves personalistic. They did not constitute a unified movement with a commonly shared theory. It was rather a collection of `personalisms'. The article by the historian Christian Roy about the ecological personalism of Bernard Charbonneau and Jacques Ellul sheds interesting light on the multiple origins of French personalism, which is all too easily identified with the work of Maritain and Mounier alone. The work of Jacques Maritain, and the network of writers and artists surrounding him, undoubtedly remains a significant historical reference point when speaking of personalism.Another group was formed around Alexandre Marc who, along with Raymond Aron, Arnaud Dandieu, Daniel-Rops and Denis de Rougemont, kept the journal Ordre Nouveau alive for five years . They elaborated the idea of federalism as a way out of liberalism and totalitarianism. The most important and durable group, however, was formed by the movement and journal Esprit, founded in 1932 by Emmanuel Mounier and George Izard. In order to stress the historical importance of Esprit, we are including here a testimony from 1982, written by Paulette Mounier, the founder's wife, in which she looks back on 50 years of Esprit. After the war, some new and related groups formed, such as Economy and Humanism around Louis-Joseph Lebret. An historical survey of the dissemination of personalistic centres and movements, not only in France but over all of Europe, would be material for a stimulating historical research project. In this issue, there will also be mention of, among others, the Prague personalism of Jan Patocka and Vaclav Havel, the Leuven personalism of Louis Janssens, and the Polish personalism of Tadeusz Mazowiecki and others. But this list is far from exhaustive.What unites these various branches of the personalistic tree? It is a certain conception — or better perhaps: a certain attitude to the human person. Personalists were not seeking in the first instance a new academic theory about the person, but rather a practical philosophy of engagement. In the Thirties, quite a few personalists finished their university studies and chose not for an academic career but for non-conformist, demanding and vulnerable commitments with limited financial means. What motivated them? Primarily a strong sense that the time in which they were living was a turning point, one which was being ignored by the academic world. They interpreted the diverse economic, political and cultural crisis phenomena as symptoms of a more global crisis of civilization which demanded a response through radical change.Hence a certain rhetoric of a `new order', `spiritual revolution', `radical reform' and `rebirth'. But the rhetoric was supported by innovative ideas regarding political federalism, the third way economy and human alienation. The motivation for all this derived from a strong commitment to defend the concrete human person against the arrogance of systems, bureaucracies and ideologies, while at the same time avoiding the pitfalls of individualism — the reason why some personalists always qualified personalism as `communitarian'.In fact, much of what presents itself as communitarian philosophy today is a retrieval of personalistic themes from the Thirties applied to the current situation, a situation which is also interpreted by communitarians as a global cultural crisis. One should not forget, however, that alongside and sometimes opposed to the communitarian theme with its call to bring people back to their communitarian roots, personalists underscored the priority of metaphysics over politics, a theme that can likewise be found in the writings of personalistic dissidents in Eastern Europe. In the words of Mounier in Qu'est-ce que le personnalisme : “personalism combines faith in a certain human absolute with a progressive historical experience”.To what extent is personalistic thinking still relevant today? Its current relevance will be examined in three ways. In the first section, a number of articles are presented which illustrate the active presence of personalistic thought in the domains of politics and applied ethics. Vaclav Havel sent one of his recent addresses in which he links the theme of human rights with that of a world spirituality. His article is preceded by an introduction by Guido Van Heeswijck, situating Prague personalism.The need for an orientational philosophy of the person is not only manifest today in the political arena. Developments in economics, ecology, health care, the media, technology and in the world of the professions have had an extraordinarily large impact on the human person's lifeworld. The whole area of applied ethics requires a dynamic and orientational concept of the person. The contributions by Paul Schotsmans and Luk Bouckaert are seeking a personalistic point of departure for applied ethics. The more historical article by Christian Roy on ecological personalism has been included in the first section because it can be inspiring for an environmental ethics.The second section is more philosophical. To what extent does the `personalistic' conception of the person put forward in the Thirties still have any relevance today, following the waves of structuralism, post-structuralism and postmodernism? Paul Ricoeur's article, Approaching the Human Person — originally published in Esprit in 1990 and now translated for the first time — can be seen as a reference text. Ricoeur shows in what sense the concept of the person must be broadened in order to continue functioning. The person as `narrative identity' can only write history through the medium of language and institutions. Starting from very different assumptions, the articles by Louis Janssens & Joseph Selling and the analysis of Roland Breeur also explore the idea that a person is what he is only when his identity is opened up, touched by an exteriority or conceived as a focal point . It is this radical openness and vulnerability that gives the person its historical and transcendent dynamic, and prevents us from encapsulating it in existing systems, theories and power relations. The connection with Emmanuel Levinas and his hermeneutic of the idea of the infinite is an obvious one to draw.The third section contains a historical survey in which a number of active `personalistic' centres and journals are presented.Various European centres that appeal explicitly to some form of personalistic thinking were posed the following questions: What is the main historical reference to personalism at your centre? and How do you implement, today, a personalist credo in your work? John Dick organized the responses to these questions under a number of headings. This survey aims to provide not so much an exhaustive but a representative picture of the ways in which European personalism lives on as a mosaic of centres engaged in everyday history. (shrink)

Multiple authors in cognitive science of religion (CSR) argue that there is something about the human mind that disposes it to form religious beliefs. The dispositions would result from the internal architecture of the mind. In this article, I will argue that this disposition can be explained by various forms of (cultural) learning and not by the internal architecture of the mind. For my argument, I draw on new developments in predictive processing. I argue that CSR theories argue for the (...) naturalness of religious belief in at least three ways; religious beliefs are adaptive; religious beliefs are the product of cognitive biases; and religious beliefs are the product of content biases. I argue that all three ideas can be integrated in a predictive coding framework where religious belief is learned and hence not caused by the internal architecture of the mind. I argue that the framework makes it doubtful that there are modular cognitive mechanisms for religious beliefs and that the human mind has a fixed proneness for religious belief. I also argue that a predictive coding framework can incorporate a larger role for cultural processes and allows for more flexibility. (shrink)

Volume 20, Issue 9, September 2020, Page 76-78.

Les décisions politiques sur les risques environnementaux complexes font fréquemment intervenir des éléments scientifiques contestés. Il n’y a généralement pas de « faits » qui conduisent à une politique correcte unique. Les éléments de preuve qui sont intégrés dans les avis scientifiques destinés à une décision politique nécessitent une évaluation de leur qualité. En 2003, l’Agence néerlandaise d’évaluation environnementale a adopté une méthode standardisée, désignée sous le nom de « guide », dans le cadre de laquelle les principaux aspects de (...) la production et de l’utilisation des connaissances sont présentés grâce à une liste de contrôle visant à l’évaluation et à la communication des incertitudes. Dans cet article, nous présentons des résultats de l’application de ce guide à la controverse sur les risques des particules en suspension. La délibération active sur l’incertitude dans un contexte d’expertise entraîne un processus d’apprentissage commun entre les experts et les décideurs politiques, ce qui conduit à une meilleure prise de conscience du phénomène d’incertitude et de ses implications politiques.Policy decisions on complex environmental risks often involve disputed science. Typically, there are no “ facts” to support a single unequivocally correct policy. The evidence provided in scientific studies for policy-making decisions requires high-quality assessment. In 2003, the Netherlands Environmental Assessment Agency adopted a standardized method, referred to as “guidelines”, whereby key quality aspects of knowledge production and use are presented in the form of a checklist for uncertainty assessments and communication. In this article, we present the outcomes of applying the guidelines in controversies on the risks of ambient particulate matter. In the policy–advisory context, active deliberation on uncertainty produces a common learning process for advisors and policy makers, which leads to a deeper understanding and increased awareness of the phenomenon of uncertainty and its policy implications. (shrink)

Professor Massey's exposition and analysis [5] of Professor Grünbaum's writings on metric aspects of space seem to me both very helpful in understanding those writings and to contain a considerable original contribution to the subject. Nevertheless I would like to argue that there is an alternative to Massey's explication which seems to me more faithful to Grünbaum's remarks; it seems at least to have the virtue of not forcing Grünbaum to reject the usual mathematical definitions of the notions used.

Gödel always claimed that he did not know Skolem's Helsinki lecture when writing his dissertation. Some questions and doubts have been raised about this claim, in particular on the basis of a library slip showing that he had requested Skolem's paper in 1928. It is shown that this library slip does not constitute evidence against Gödel's claim, and that, on the contrary, the library slip and other archive material actually corroborate what Gödel said.

The moral justification of Will Kymlicka's theory of minority rights is unconvincing. According to Kymlicka, cultural embeddedness is a necessary condition for personal autonomy (which is, in turn, the precondition for the good life) and for that reason liberals should be concerned about culture. I will criticize this instrumentalism of social attachments and the moral monism behind it. On the basis of a modification of Axel Honneth's theory of recognition, I will reject the false opposition between the instrumental value and (...) the intrinsic value of culture. Honneth makes a distinction between three types of recognition: (1) love; (2) respect; and (3) social esteem. Recognition of cultural difference is situated in the third sphere. But the logic of a recognition of cultural difference also demands a non-evaluative recognition, a respect for difference. Difference-respect cannot be reduced to the recognition of personal autonomy or to the recognition of a culture ‘as such’. Difference-respect is concerned with a formal recognition of difference, namely the recognition of a culture's intrinsic value for the other. By recognizing the moral importance both of personal autonomy and of social attachments, we do not have to surrender to the reductive bent in modern moral philosophy. 1 Key Words: Axel Honneth • identity • instrumentalism • intrinsic value of culture • moral justification • multiculturalism • recognition • value pluralism • Will Kymlicka. (shrink)

The paper is meant to be a contribution to the study of Indian and comparative ethics. It treats the Vajjālaggam, an anthology of Prākrit stanzas (subhāsita literature) dealing with a variety of topics. Focusing on the ‘ethical’ sections of the VL, it tries to describe and analyse its underlying ethical system. In Part I the different ethical themes of the VL (Valour and Destiny, Virtues and Vices, Masters and Servants, Friendship and Affection, Poverty and Charity) are described in detail. In (...) Part II it is shown that the VL. offers a clear example of a virtue ethic with a strong emphasis on self‐regarding virtues (gunas), based on a pluralistic and instrumental theory of the good. The paper also treats the crucial ethical problem of the relationship between personal well‐being and virtuousness as described in the VL. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

I started out as a student of physics, hard-working, interested, but alas, not ‘in love’ with my subject. Then logic struck, and having become interested in this subject for various reasons – including the fascinating personality of my first teacher –, I switched after my candidate’s program, to take two master’s degrees, in mathematics and in philosophy. The beauty of mathematics was clear to me at once, with the amazing power, surprising twists, and indeed the music, of abstract arguments. As (...) our professor of Analysis wrote at the time in our study guide “Mathematics is about the delight in the purity of trains of thought”, and oldfashioned though this phrasing sounded in the revolutionary 1960s, it did resonate with me. Then I had the privilege of being taught set-theoretic topology by a group of brilliant students around De Groot, our leading expert around the time, who worked with Moore’s method of discovering a subject for oneself. Topology unfolded from a few definitions and examples to real theorems that we had to prove ourselves – and the take-home exam took sleepless nights, as it included proving some results from scratch which came from a recent dissertation (as it turned out later). Only at the very end did De Groot appear, to give one lecture on Tychonoff’s Theorem where an application was made of the Axiom of Choice, a sacral act only to be performed by tenured full professors. (shrink)