Drawing on early work on ethical leadership, we argue that when leaders engage in leader moral hypocrisy (i.e., ethical promotion without ethical demonstration), followers can experience psychological reactance—a negative response to a perceived restriction of freedom—which can have negative downstream consequences. In a survey of employee–manager dyads (study 1), we demonstrate that leader moral hypocrisy is positively associated with follower psychological reactance, which increases follower deviance. In two subsequent laboratory experiments, we find similar patterns of results (study 2) and explore (...) potential alternative mechanisms (study 3). We demonstrate in a final experiment with working adults that the relationship between leader moral hypocrisy and psychological reactance is partly explained by increased perceptions of a leader’s use of power (study 4). We discuss the implications of our findings and advocate for further understanding of the risks associated with psychological reactance in response to leaders and other workplace situations. (shrink)

Unfortunately, business is often associated with unethical behavior. While research has offered a number of explanations for why business might encourage unethical behavior, we argue that how a person frames a situation may provide important insight. Drawing on the decision frame literature, the goal of the current research is to identify the differences in cognitive processing associated with two decision frames dominant in the business ethics literature—business and ethical—and, with that knowledge, examine ways to mitigate the detrimental influence of frame (...) on unethical behavior. We first demonstrate the causal link between frame and misrepresentation, and then identify several differences in cognitive processing—cost–benefit analyses, concern for others, and construal level—that distinguish business and ethical frames, and investigate their effects on misrepresentation. In our final set of studies, we demonstrate that the influence of these frames on misrepresentation can be altered by manipulating these cognitive processes, both mitigating and exacerbating a decision maker’s engagement in misrepresentation. We conclude by summarizing our findings and their potential impact on unethical behavior more broadly. (shrink)

Printed texts of Greek authors reflect a divergence of opinion, some giving σμενος others σμενος Only σμενος is correct, and it was never called in question until Usener drew attention to the spelling σμενος in the Bodleian MS. of Plato and in the Paris MS. of the same author. He was followed by Schanz, who gave σμενος in his editions of Platonic dialogues.

The adjective Ολος is used very frequently by Theophrastus in his History of Plants. The English word 'curly’ may be accepted as its equivalent in phrases like ‘curly leaves’ or ‘curly roots’; but there is something not quite so natural in an expression like ‘curly wood,’ as when Theophrastus says that the ξνуα ει τ ξύλον ξανθν κα ολον, ‘has yellow and curly wood.’ Sir Arthur Hort has accordingly translated it in many passages by the word ‘close-grained,’ and this not (...) only gives a permissible sense in a large number of passages, but seems to be the only one which yields a good sense in III. 11. 3, where Theophrastus says ‘there are two kinds of ash. Of these one is lofty and of strong growth, with white wood of good fibre, softer, with fewer knots, and of more compact texture.’ Schneider, who recognized only the sense ‘curly,’ felt the absurdity of saying ‘with fewer knots and curlier, and he therefore proposed to substitute νουλότερον. The difficulty vanishes if Sir Arthur Hort's rendering is accepted. (shrink)

According to Walde's Etymological Dictionary, Latin spēs is cognate with spatium and with Old Church Slavonic spěchĭι. Under spatium he refers us to Skt. sphāyati, ‘swells out,’ ‘grows out,’ sphīta, ‘fat,’ ‘flourishing,’ and a number of Baltic-Slavonic and Germanic words, from which I will select O.E. spēd, ‘speed,’ and Lith. spēti, ‘have time for something,’ ‘to be quick enough.’ In place of this etymology I venture to suggest that spēs must be connected with another Lithuanian spēti, which is duly recorded (...) in Lalis's Lithuanian-English Dictionary. It means ‘guess,’ ‘conjecture,’ or ‘suppose,’ and occurs not only uncompounded, but also in the compound, ‘guess,’ ‘divine,’ ‘solve’. The Lat. spes means no doubt ‘hope,’ but it also means ‘expectation,’ which comes nearer to the meaning of the Lithuanian words. (shrink)

In view of the fact that another word for ‘mourn,’ namely Gr. ποθέω, is cognate with θέσσασθαι O. Ir. guidiu, Welsh gweddïo, Avest. jaiδyāmi, all meaning ‘beg pray,’ and with Lith. gedéti ‘mourn,’ it will perhaps not seem improbable that Lat. lugeo is cognate with Lett, lūdzu ‘I beg, pray’ . The infinitive of the Lettish verb is lūgt, and contains the same stem lūg- as Lat. lūctus . The form lūdzu comes in the first place from *lūg-yō, but the (...) type of present to which lūdzu belongs in Lettish results from a fusion of earlier types which have remained distinct in Lithuanian. One of these types is that of Lith. aviù , which, according to Bezzenberger, BB. 26. 169 sqq., and Schulze, Sitzungsber. d. Preuss. A kad., 1904, 1439 sqq., corresponds to the second conjugation in Latin. If that correspondence is accepted it is at least possible that the Lett, form lūdzu corresponds exactly to Lat. lugeo. (shrink)

The word νóoς must, if it is inherited from Indo-European, be a word of the λóγoς type, and come from Indo-Eur. nósos, nówos, or nóyos, since a consonant must have been lost, and it is known that only s, w, and y vanished between vowels in Greek. Neither nóyos nor nówos can be traced with a suitable meaning in any Indo-European language; nóyos, on the other hand, would be a very probable ancestor of Skr. nayas. The senses of nayas are, (...) I submit, sufficiently close to those of νóoς to lend some support to the identification. They are: ‘leading, performance, behaviour, worldly wisdom, policy, fundamental principle, system, theory.’. (shrink)

The phrase may be rendered ‘uttering thick screams’, these English words bearing the same sense as in Scott,Heart of Midlothian, Chapter XXV.: ‘She proceeded to raise the family by her screams of horror, uttered as thick as if the Brownie had been flaying her.’.

To the instances of non-syllabic ε after -ιλ- or -υλ- which were given in Class. Quart. XVII. 196, two more may be added: Σιλεωνας, Kaibel, Epigrammata Graeca 783, occurs in a trochaic line, and is scanned Cup – Cup –. Kaibel calls it a ‘nomen suspectum’; but in the re-edition in Anc. Gr.Inscr.in the British Museum, No. 796, the reading is defended by a comparison with Σιλνιος in C.I.G. 1577. 3 = I.G. 7. 2429.

The meaning of ποτπτω to plunge or dip into a liquid, is so different from that of τπτω, as to suggest that the word does not really contain τπτω but arises from πο-δπτω , in the same way as ποταπς from ποδαπς , κωλακρται from κωλαγρται, Πεταγετνιος from Πεδαγετνιος , δεκταρχος from δεκδαρχος , in all of which a voiced stop situated between two unvoiced stops becomes unvoiced.

Printed texts of Greek authors reflect a divergence of opinion, some giving σμενος others σμενος Only σμενος is correct, and it was never called in question until Usener drew attention to the spelling σμενος in the Bodleian MS. of Plato and in the Paris MS. of the same author. He was followed by Schanz, who gave σμενος in his editions of Platonic dialogues.

The adjective Ολος is used very frequently by Theophrastus in his History of Plants. The English word 'curly’ may be accepted as its equivalent in phrases like ‘curly leaves’ or ‘curly roots’; but there is something not quite so natural in an expression like ‘curly wood,’ as when Theophrastus says that the ξνуα ει τ ξύλον ξανθν κα ολον, ‘has yellow and curly wood.’ Sir Arthur Hort has accordingly translated it in many passages by the word ‘close-grained,’ and this not (...) only gives a permissible sense in a large number of passages, but seems to be the only one which yields a good sense in III. 11. 3, where Theophrastus says ‘there are two kinds of ash. Of these one is lofty and of strong growth, with white wood of good fibre, softer, with fewer knots, and of more compact texture .’ Schneider, who recognized only the sense ‘curly,’ felt the absurdity of saying ‘with fewer knots and curlier, and he therefore proposed to substitute νουλότερον . The difficulty vanishes if Sir Arthur Hort's rendering is accepted. (shrink)

The word νóoς must, if it is inherited from Indo-European, be a word of the λóγoς type, and come from Indo-Eur. nósos, nówos, or nóyos, since a consonant must have been lost, and it is known that only s, w, and y vanished between vowels in Greek. Neither nóyos nor nówos can be traced with a suitable meaning in any Indo-European language; nóyos, on the other hand, would be a very probable ancestor of Skr. nayas. The senses of nayas are, (...) I submit, sufficiently close to those of νóoς to lend some support to the identification. They are: ‘leading, performance, behaviour, worldly wisdom, policy, fundamental principle, system, theory.’. (shrink)

The phrase may be rendered ‘uttering thick screams’, these English words bearing the same sense as in Scott,Heart of Midlothian, Chapter XXV.: ‘She proceeded to raise the family by her screams of horror, uttered as thick as if the Brownie had been flaying her.’.

To the instances of non-syllabic ε after -ιλ- or -υλ- which were given in Class. Quart. XVII. 196 , two more may be added: Σιλεωνας, Kaibel, Epigrammata Graeca 783 , occurs in a trochaic line, and is scanned Cup – Cup –. Kaibel calls it a ‘nomen suspectum’; but in the re-edition in Anc. Gr.Inscr.in the British Museum, No. 796, the reading is defended by a comparison with Σιλνιος in C.I.G. 1577. 3 = I.G. 7. 2429.

In order to illuminate the similarities and differences between science and theology, we consider an epistemology and methodology for each that can be characterised as a dialectical critical realism. Our approach is deeply indebted to the work of the great Swiss theologian, Karl Barth. Key points are that the object under study determines the method to be used, the community of investigators and the nature of the possible knowledge to be gained; the necessity of a posteriori, rather than a priori (...) reasoning; and that the dialogue between theology and science should account for both the similarities and differences between the two disciplines. The counterintuitive nature of quantum physics is used to illustrate how in science the dialectic element should lead to a critical dimension to realism, and one is forced to engage with reality on its own terms. (shrink)

Health-related Quality of Life measures have recently been attacked from two directions, both of which criticize the preference-based method of evaluating health states they typically incorporate. One attack, based on work by Daniel Kahneman and others, argues that ‘experience’ is a better basis for evaluation. The other, inspired by Amartya Sen, argues that ‘capability’ should be the guiding concept. In addition, opinion differs as to whether health evaluation measures are best derived from consultations with the general public, with patients, or (...) with health professionals. And there is disagreement about whether these opinions should be solicited individually and aggregated, or derived instead from a process of collective deliberation. These distinctions yield a wide variety of possible approaches, with potentially differing policy implications. We consider some areas of disagreement between some of these approaches. We show that many of the perspectives seem to capture something important, such that it may be a mistake to reject any of them. Instead we suggest that some of the existing ‘instruments’ designed to measure HR QoLs may in fact successfully already combine these attributes, and with further refinement such instruments may be able to provide a reasonable reconciliation between the perspectives. (shrink)

The least element 0 of a finite meet semi-distributive lattice is a meet of meet-prime elements. We investigate conditions under which the least element of an algebraic, meet semi-distributive lattice is a (complete) meet of meet-prime elements. For example, this is true if the lattice has only countably many compact elements, or if |L| < 2ℵ0, or if L is in the variety generated by a finite meet semi-distributive lattice. We give an example of an algebraic, meet semi-distributive lattice that (...) has no meet-prime element or join-prime element. This lattice L has |L| = |LC| = 2ℵ0 where Lc is the set of compact elements of L. (shrink)

Consumer involvement in clinical research is an essential component of a comprehensive response during emergent health challenges. During the COVID-19 pandemic, the moderation of research policies and regulation to facilitate research may raise ethical issues. Meaningful, diverse consumer involvement can help to identify practical approaches to prioritize, design, and conduct rapidly developed clinical research amid current events. Consumer involvement might also elucidate the acceptability of flexible ethics review approaches that aim to protect participants whilst being sensitive to the challenging context (...) in which research is taking place. This article describes the main ethical challenges arising from pandemic research and how involving consumers and the community could enable resolution of such issues. (shrink)

Always connect—that is the imperative of today’s media. But what about those moments when media cease to function properly, when messages go beyond the sender and receiver to become excluded from the world of communication itself—those messages that state: “There will be no more messages”? In this book, Alexander R. Galloway, Eugene Thacker, and McKenzie Wark turn our usual understanding of media and mediation on its head by arguing that these moments reveal the ways the impossibility of communication is (...) integral to communication itself—instances they call excommunication. In three linked essays, _Excommunication_ pursues this elusive topic by looking at mediation in the face of banishment, exclusion, and heresy, and by contemplating the possibilities of communication with the great beyond. First, Galloway proposes an original theory of mediation based on classical literature and philosophy, using Hermes, Iris, and the Furies to map out three of the most prevalent modes of mediation today—mediation as exchange, as illumination, and as network. Then, Thacker goes boldly beyond Galloway’s classification scheme by examining the concept of excommunication through the secret link between the modern horror genre and medieval mysticism. Charting a trajectory of examples from H. P. Lovecraft to Meister Eckhart, Thacker explores those instances when one communicates or connects with the inaccessible, dubbing such modes of mediation “haunted” or “weird” to underscore their inaccessibility. Finally, Wark evokes the poetics of the infuriated swarm as a queer politics of heresy that deviates from both media theory and the traditional left. He posits a critical theory that celebrates heresy and that is distinct from those that now venerate Saint Paul. Reexamining commonplace definitions of media, mediation, and communication, _Excommunication_ offers a glimpse into the realm of the nonhuman to find a theory of mediation adequate to our present condition. (shrink)