Authenticity, Religiosity, and Organizational Opportunity

A relatively recent emphasis on increased authenticity in the workplace has opened conversations that have previously been considered out-of-bounds within organizational dialogue. With this emphasis has come an invitation for employees to bring their “whole self” to work. An individual's religious beliefs and spiritual inclinations are often at the heart of their so-called true self. Thus, as organizations have encouraged greater authenticity, discussions regarding religiosity and spirituality have followed. While there are some inherent dangers in incorporating religiosity and spirituality into the workplace, the primary purpose of this chapter is to show three natural ways in which these important parts of an individual's identity can be—or already are being—situated into existing and accepted areas of research. Thus, this theoretical piece provides a brief examination of the literature in the fields of positive organizational behavior, meaningful work, and employee engagement and will, in the process, analyze areas of crossover between these and religiosity and spirituality.

Harag és agresszió a keresztyén viselkedéskultúrában

Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community, ideal, spiritual bypass

The impact of fear in the post covid era

Feeling fear is involuntary, as it is often unconscious. However, there are other faces of fear that we can recognize and that are familiar to us. We go from real fears to unreal fears, from present fears to projective fears that are reinforced and mutate into other more complex situations that further reinforce our fear. The more we reinforce these thoughts the stronger our fear becomes. So, what is feeding our fear? How do we react to fear? Is it the desire to dodge the blow, to strike back, to attack it? Fear is a very powerful mechanism that should only be activated in dangerous situations. If we use fear for educational purposes we will project very deep blockages in the new generations. However, when we recognize and accompany the thoughts and impulses generated by fear, they become silent. Once silenced, they are no longer activated unconsciously. Therefore, if we look at what is happening, consciously, "without judgement" it will facilitate our journey towards our true SELF. The EmocionaTFamilia program invites us to accompany our path "lightly and at the right time". Change is simple, the lesson is the opposite of what we have learned.

First evidence towards chemical self-recognition in a gecko

Self-recognition is the ability to recognise stimuli originating from oneself. Humans and most great apes show evidence of true self-recognition in the mirror test. They use their reflection to remove a mark that is only visible in the mirror. Not all animals, however, rely primarily on vision. In lizards, chemical cues are important in social interactions. A number of lizard species show chemical self-recognition but it has never been investigated in a gecko species. Here, we test the tokay gecko (Gekko gecko) a territorial species with parental care on their ability to discriminate their own skin and faecal chemicals from those of same-sex, unfamiliar conspecifics. Geckos show a higher response rate towards chemicals from unfamiliar individuals compared to self-produced chemicals and a water control. Lizards showed self-directed behaviour, responded stronger to skin chemicals and females responded more than males. Our study provides first evidence towards self-recognition and for a social function of chemical present on faeces in tokay geckos but further tests are needed to confirm true self-recognition. Tokay geckos are an excellent model species to investigate individual recognition to demonstrate more sophisticated social cognitive abilities than have previously been attributed to reptiles.

The Bhagavad Gita

The chapter defends an interpretation of the Bhagavad Gita as a self-cultivation philosophy. First, it depicts our existential starting point as a state of anxiety, fear, confusion, and worry. Second, it describes the ideal state of being as a life of wisdom, union with the divine, self-control, peace, renunciation of desire, freedom from attachments and disruptive emotions, and performance of our duties—and ultimately liberation from the cycle of rebirth. Third, its transformation program includes spiritual exercises that emphasize philosophical reflection, meditative understanding, the purification of our affective states, and the reformation of our habits, all under the guidance of Krishna (namely, action, knowledge, and devotion yoga). Finally, this analysis is based on a complex conception of human nature according to which, though our true self appears to be prakṛti (matter), it is in fact puruṣa (spirit), and it is connected to other persons and the divine, especially Krishna.

Self-Transcendence as a Buffer Against COVID-19 Suffering: The Development and Validation of the Self-Transcendence Measure-B

The age of COVID-19 calls for a different approach toward global well-being and flourishing through the transcendence suffering as advocated by existential positive psychology. In the present study, we primarily explained what self-transcendence is and why it represents the most promising path for human beings to flourish through the transformation of suffering in a difficult and uncertain world. After reviewing the literature on self-transcendence experiences, we concluded that the model of self-transcendence presented by Frankl is able to integrate both of the characteristics associated with self-transcendence. Afterward, we discussed how the self-transcendence paradigm proposed by Wong, an extension of the model by Frankl, may help awaken our innate capacity for connections with the true self, with others, and with God or something larger than oneself. We presented self-transcendence as a less-traveled but more promising route to achieve personal growth and mental health in troubled times. Finally, we presented the history of the development and psychometrics of the Self-Transcendence Measure-Brief (STM-B) and reported the empirical evidence that self-transcendence served as a buffer against COVID-19 suffering. The presented data in the current study suggested that the best way to overcome pandemic suffering and mental health crises is to cultivate self-transcendence.

Gender, Language and Indian Reality Television: Locating Social Stereotypes and Linguistic Sexism

Aim. The reality genre has gained much popularity in last few years across the globe. In India too, this genre has reportedly surpassed other genres in recognition and acceptance. However, its format and content intrigue controversies at both social and academic level, but its mass appeal gets bigger each day. The study examines gender, language and issues of gendered language in Indian reality show Bigg Boss. While keeping in view the format and claim of the genre, the study observes how under thorough surveillance, housemates negotiate with their real self and grapple with their language practice. Influence of neoliberalism on society, culture and identity has been very much discussed, the paper attempts to highlight how this transitions in gender identity is depicted in a show taking non-actors and common people. Concept. For the purpose of the study, scripted transcription of Bigg Boss (Season 11) has been used, wherein all the episodes of have been watched back and forth carefully, and detailed notes prepared for the analysis. Housemates’ language practice, voice pattern and preference of words and statements have been observed. Results and conclusion. The study finds that game reality show Bigg Boss substantially adheres to social stereotypes and standards and while doing so, it also imitates the language practice prevalent everywhere. Although active participation of women in the show is visible butt while exhibiting their true self, sometimes gender prejudice embedded deep inside also comes out, which in case of men is very frequent. The study concludes that as a globally acclaimed genre, reality show, like other genres, is very much commercialized and consumer oriented. Originality. A number of studies related to reality shows have been conducted, but in Indian context, this genre has been inadequately explored. Also, it is very difficult to find studies focusing any specific season of an Indian reality show, so it would not be incorrect to mention that the present study is one of the primary works on this subject, which aims at making some significant contribution related to this genre, in academia.

Být člověkem a být filosofem podle J.-J. Rousseaua

The present paper aims to analyse how Rousseau conceives the possibility of being a philosopher and how he views the task of philosophy. While Rousseau is very critical towards contemporary philosophers and philosophy in general, he does describe his own enquiry as a philosophical one. In his view, the proper task of philosophy is ‘the knowledge of man’ that can be also understood as ‘the knowledge of oneself’. As Rousseau states in the Second Discourse, such knowledge is to be accomplished through our reason, yet the philosophy of his time fails in this task because the philosophers let themselves be dominated by their opinions. This claim is related to Rousseau’s distinction between love of oneself (amour de soi) and self-love (amour-propre). While reason is present in men naturally, it develops only under necessity related to the progress of society and social passions. Therefore, it cannot serve as the criterion of rightful conduct; this task belongs to conscience. As has been shown by Derathé, only man truly listening to his conscience can use his reason properly. Rather than to direct one’s self-love in a right direction, it seems that the solution of the problem for a philosopher is to convert self-love back to love of one-self to recreate the original unity of his person. Being human and being a philosopher thus becomes the same thing and the turn towards oneself can become the foundation of true self-understanding as well as true relationship to others.

Authenticity on the Fringe: A Bottom-Up Approach to the Study of the True Self

The quest for authenticity is a potent existential striving. Authenticity is commonly defined as the extent to which a person knows, and lives in accordance with their "true self." We propose that people can also infer whether they are being authentic from ambient feelings of fluency, or the subjective feeling of ease that corresponds to one's immediate experience, mental processing, or physical action. We report findings from four studies and a meta-analysis that support this view. Study 1 shows that experienced fluency during one’s most recent activity predicts authentic feelings independently of other relevant variables. In Study 2, participants’ recalled experiences of authenticity were also those that felt fluent. Study 3 was a pre-registered compliment to Study 2, and shows that participants' recalled experiences of fluency were also those that felt authentic. In a pre-registered Study 4, participants who generated self-defining attributes under cognitive load reported greater difficulty doing so and subsequently lower authenticity. Other attempts to manipulate fluency, reported in the Supplement, were successful in doing so, but did not produce reliable main effects on authenticity. Nevertheless, a robust correlation between self-reported fluency and authenticity was found in these studies. In Study 5, we meta-analyze this fluency-authenticity link using all relevant data collected during this project. We discuss how our phenomenological approach to authenticity can integrate, but also update, recent theorizing about the nature of authenticity and how this model can be used to further speculate about who and what can be authentic.