M.C. Steensland and T.G. Spaith
Keeping a library authority file up‐to‐date and therefore authoritative can be a cumbersome task even when the file is maintained in computer‐readable form. When, in addition, it…
Abstract
Keeping a library authority file up‐to‐date and therefore authoritative can be a cumbersome task even when the file is maintained in computer‐readable form. When, in addition, it becomes necessary to do massive updating to bring the entire file into conformity with a changed or newly‐adopted standard, the task becomes even more difficult. This paper describes an example of accomplishing such an update on the Chemical Abstracts Service Source Index (CASSI) using a relatively low level of human resources, and computer resources which had been placed in the library mainly for word‐processing. The same strategy was re‐used in a similar update of a related authority file. Perhaps this example will encourage others to undertake similar projects.
M.C. Steensland and K.M. Soukup
This paper describes the automation of the retrieval of online orders for the CAS Document Delivery Service. By shifting from a process using stand‐alone terminal to a process…
Abstract
This paper describes the automation of the retrieval of online orders for the CAS Document Delivery Service. By shifting from a process using stand‐alone terminal to a process linked to a Unix network, we were able to improve the productivity of the staff responsible for operating the service and the speed with which electronic orders were dispatched. A similar shift could be used by other companies to capture online information from external sources.
Spirituality has long played an important role in conflict and crisis management at both individual and organizational levels, and the interest in spirituality is increasing day…
Abstract
Spirituality has long played an important role in conflict and crisis management at both individual and organizational levels, and the interest in spirituality is increasing day by day. Spirituality gives meaning or purpose to one's life and minimizes the potential for conflict, so spirituality has a mitigating role in conflict and crisis processes. In addition, spirituality is thought to foster values such as equality, honesty, compassion, avoidance of harm, respect, peace, justice, forgiveness, sense of duty, reliability, good citizenship, gratitude, optimism, gratitude, love, dedication, and empathy. Therefore, it can be said that employees who have internalized such moral values will definitely reflect them in their actions and discourses in conflict and crisis situations and will achieve successful results. In fact, spirituality drives the behaviors of employees in both crisis management and coping with crisis management. In this context, it can be said that employees with a high level of spirituality can choose the integrative conflict style in conflict situations and can manage conflict positively and thus prevent a crisis from occurring. It is also foreseen that religious spirituality will play a positive role in conflicts and create a peaceful environment in organizations.
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PITTING CORROSION generally takes the form of localised corrosive attack at closely defined points, whose area constitutes only a minute part of the total surface of the steel…
Abstract
PITTING CORROSION generally takes the form of localised corrosive attack at closely defined points, whose area constitutes only a minute part of the total surface of the steel. The considerably higher rate at which the steel goes into solution at these points causes the cavities to grow in depth, and may ultimately result in perforation. Fig. 1. The rate of pitting corrosion is largely determined by the proportion of the total cathodic to the total anodic area. The anodic current and the cathodic current flowing in the corrosion cell are equal.
Abigail A. Sewell and Rashawn Ray
Past research indicates that blacks are less trusting of physicians than are whites; yet, researchers have not examined within group differences in physician trust by religious…
Abstract
Purpose
Past research indicates that blacks are less trusting of physicians than are whites; yet, researchers have not examined within group differences in physician trust by religious denomination – an effort that is complicated by the high correlated nature of race and religion. To better understand black-white differences in physician trust, this chapter examines heterogeneity in trust levels among blacks associated with religious designations that distinguish Black Protestants from other ethnoreligious groups.
Methodology/approach
Using data from the 2002 and 2006 General Social Surveys, this study adopts an intersectional (i.e., race x religion) typology of religious denomination to understand the black-white gap in physician trust. Weighted multivariate linear regression is employed.
Findings
Black-white differences in physician trust are identified only when religious affiliation is considered but not when religious affiliation is omitted. Blacks who are affiliated with Black Protestant churches are more trusting than other religious groups, including Evangelical Protestants, Mainline Protestants, and blacks who are affiliated with other faiths.
Originality/value
This chapter indicates that there is more heterogeneity in trust levels among blacks than between blacks and whites. Moreover, the findings suggest that religion can play an important role in bridging the trust gap between blacks and the medical sciences.
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The United States has an uncomfortable relationship with pleasure. Cultural ambivalence is evident in discourses surrounding pleasure and the labeling and treatment of those who…
Abstract
The United States has an uncomfortable relationship with pleasure. Cultural ambivalence is evident in discourses surrounding pleasure and the labeling and treatment of those who act on their desires. Pleasure seeking, generally understood in moral terms, is often medicalized and criminalized (as in the case of pregnancy prevention and drug use), placing questions of how to manage pleasure under the purview of medical and legal actors. At the macrolevel, institutions police pleasure via rules, patterns of action, and logics, while at the microlevel, frontline workers police pleasure via daily decisions about resource distribution. This chapter develops a sociolegal framework for understanding the social control of pleasure by analyzing how two institutions – medicine and criminal justice – police pleasure institutionally and interactionally. Conceptualizing medicine and criminal justice as paternalistic institutions acting as arbiters of morality, I demonstrate how these institutions address two cases of pleasure seeking – drug use and sex – by drawing examples from contemporary drug and reproductive health policy. Section one highlights shared institutional mechanisms of policing pleasure across medicine and criminal justice such as categorization, allocation of professional power, and the structuring of legitimate consequences for pleasure seeking. Section two demonstrates how frontline workers in each field act as moral gatekeepers as they interpret and construct institutional imperatives while exercising discretion about resource allocation in daily practice. The chapter concludes with a discussion of how understanding institutional and interactional policing of pleasure informs sociolegal scholarship about the relationships between medicine and criminal justice and the mechanisms by which institutions and frontline workers act as agents of social control.
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Intellectual humility and religious conviction are often posed as antagonistic binaries; the former associated with science, reason, inclusive universality, and liberal…
Abstract
Intellectual humility and religious conviction are often posed as antagonistic binaries; the former associated with science, reason, inclusive universality, and liberal secularism, the latter with superstition, dogma, exclusive particularity, and rigid traditionalism. Despite popular images of white American evangelicals as the embodied antithesis of intellectual humility, responsiveness to facts, and openness to the other, this article demonstrates how evangelicals can and do practice intellectual humility in public life while simultaneously holding fast to particularistic religious convictions. Drawing on textual analysis and multi-site ethnographic data, it demonstrates how observed evangelical practices of transposable and segmented reflexivity map onto pluralist, domain-specific conceptualizations of intellectual humility in the philosophical and psychological literature. It further argues that the effective practice of intellectual humility in the interests of ethical democracy does not require religious actors to abandon particularistic religious reasons for universal secular ones. Rather, particularistic religious convictions can motivate effective practices of intellectual humility and thereby support democratic pluralism, inclusivity, and solidarity across difference. More broadly, it aims to challenge, or at least complicate, the widespread notion that increasing strength of religious conviction always moves in lockstep with increasing dogmatism, tribalism, and intellectual unreasonableness.
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William F. Danaher and Trisha L. Crawshaw
We use framing theory to analyze songs and poetry from the US women’s movement. Specifically, we utilize frame amplification and transformation as concepts to answer the question…
Abstract
We use framing theory to analyze songs and poetry from the US women’s movement. Specifically, we utilize frame amplification and transformation as concepts to answer the question: did messages in songs and poetry from the women’s movement change as the movement achieved its original goal of suffrage? Furthermore, are there new organizational goals mentioned in musical artifacts from the second-wave feminist movement? And, if so, why? We find that songs became more radical in the second wave of the women’s movement. This shift reflects and reconstitutes the changing concerns of social movement activists. We demonstrate how frame amplification and transformation are important theoretical concepts in explaining the ideological shifts found in songs and poetry from the first- and second-wave women’s movement.
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Philosophers and political theorists have long warned of the “perils of dogmatism” for public discourse and identified intellectual humility as a necessary corrective. Sufficient…
Abstract
Philosophers and political theorists have long warned of the “perils of dogmatism” for public discourse and identified intellectual humility as a necessary corrective. Sufficient intellectual humility encompasses at least four elements: openness to error, recognition of bias, recognition of intellectual parity in interlocutors, and avoidance of recourse to authority. Religions seem to present obstacles on all four fronts, particularly when actors embody more conservative renderings of a given religion’s repertoire. As such, a case involving different groups of religious exclusivists engaging one another on topics that directly interact their deepest faith commitments and political visions presents a useful test case for our theories of intellectual humility. This chapter considers conservative protestants engaging in public discourse with Muslims about whether or not Muslim and Christian understandings of “loving God” and “loving neighbor” have sufficient overlap to support political cooperation. The results of the dialogue effort were a mixture of controversy and cooperation. For evangelicals, the engagement produced sharp conflict and yet helped to shift the community’s plausibility structures, opening further the possibility of fruitful public discourse and strategic action in cooperation with Muslims. The analysis suggests a conceptualization of practical intellectual humility that emphasizes recognition of the other.
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Amy Kroska and Marshall R. Schmidt
We examine the effect of an offender’s occupational status on criminal sentencing recommendations using a vignette experiment that crosses the offender’s occupational status…
Abstract
Purpose
We examine the effect of an offender’s occupational status on criminal sentencing recommendations using a vignette experiment that crosses the offender’s occupational status (white-collar vs blue- or pink-collar) and the crime label, with one label (overcharging) associated with white-collar offenders and the other (robbery) associated with lower-status offenders. We expect negative and potent post-crime impressions of the offender and the crime to increase perceptions of criminality and, in turn, the recommended sentence. We term these negative and potent impressions “criminality scores.” Drawing on affect control theory (ACT) impression formation equations, we generate criminality scores for the offenders and the crimes in each condition and, using those scores as a guide, predict that white-collar offenders and offenders described as “robbing” will receive a higher recommended sentence. We also expect eight perceptual factors central to theories of judicial sentencing mediate these relationships.
Methodology
We test these hypotheses with a vignette experiment, administered to female university students, that varies a male offender’s occupation and the word used to describe his crime.
Findings
Consistent with our ACT-derived predictions, white-collar offenders and offenders described as robbing received a higher recommended sentence. But, contrary to predictions, only one perceptual factor, crime seriousness, mediated these effects, and the mediation was partial.
Research Implications
Our findings suggest the perpetrator’s post-crime appearance of negativity and power offer a valuable supplement to theories of judicial sentencing.
Originality
This study is the first to test the hypothesis that sentencing disparities may be due to the way the perpetrators’ sociodemographic attributes shape their post-crime appearance of negativity and power.