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In this chapter, we begin by exploring the lessons learned from studies of teachers’ expectations for student behavior, being with early inquiry conducted following the Education for All Handicapped Children Act (P.L. 94-142) of 1975. Next, we explore the expanding knowledge base following reauthorization of the Individuals with Disabilities Education Act (IDEA, 1997), the Individuals with Disabilities Education Improvement Act (IDEIA, 2004), and No Child Left Behind Act (NCLB, 2001) as the field increasingly emphasized inclusive programming and supporting access to the general education curriculum, called for academic excellence for all students, and focused on systems-level perspectives for teaching behavioral expectations. We summarize lessons learned from these bodies of knowledge, focusing attention on key findings and existing limitations of the studies conducted to date. We conclude with implications for educational research and practice, with attention to how lessons learned regarding teacher expectations for student performance can (a) facilitate inclusive programming for students with disabilities, (b) support school transitions, (c) inform primary prevention efforts and targeted supports, and (d) inform teacher preparation programs.

Purpose: In this chapter, we develop a conceptual model, the relational anger model (RAM). The model aims to better understand the receivers' attributions and emotion regulation strategies used in the face of intense workplace anger. We also report a test of this model in a workplace setting. Study Design/Methodology/Approach: The data were collected through a survey using a split administration design conducted in various industries. The analysis used PROCESS based on data gathered from 122 employees. Findings: The results indicated that perceptions of greater anger intensity are associated with lower target positive health (e.g., lowered work functionality). When attributions of higher sender anger intensity are viewed as appropriate, targets experience better health outcomes. Targets' attribution of lower sender anger intensity appropriateness is also associated with targets' reporting higher negative health outcomes (e.g., lowered self-esteem). Support for the full moderated mediation model of the effects of the ER strategies is not found. However, separate paths within the model are significant as outlined in the analysis throughout this chapter. Originality/Value: Overall, the RAM increases our understanding of a receivers' internal cognitive and affective processes in the face of workplace anger manifestations in organizations. Research Limitations: There is a possibility of common method variance affecting the study results, but a split administration design was used to minimize this effect. The study may also be affected by memory of the anger incident, which we tried to overcome using the Day Reconstruction Method.

Religion and philosophy satisfy the basic human needs of understanding, belonging, and finding meaning. They provide tranquility of mind and satisfy the desire to be loved and lovable. However, they present their own failings and can counter each other in positive and negative ways, that threaten the communities of beliefs they form and their interactions. An appropriate institutional framework can control the fanaticism and sectarianism that can come with established religion and philosophy.

In Theory of Moral Sentiments, Adam Smith reasons about how a change in one thing, A, is attended by a change in another thing, B. In expounding on such bivariate relationships, Smith sometimes seems to go out of his way to posit a state of the world in which the relationship would break down. That feature suggests an irony about knowing how a change in B attends a change in A. We might think we understand the bivariate relationship, but it holds only for certain states of the world. The relationship is circumstanced. The more one studies the Moral Sentiments, the more one realizes that circumstantiality suffuses its teachings. My discussion arrives at a place of doubt about the most important bivariate relationship – that between approval from our conscience and doing good. Smith seems to suggest, particularly at the end of his life, that a person can best know the relationship between his conscience’s approval and his doing good under circumstances of his having frank and open friendships. The implication for politics is that we want that kind of government that best conduces to frank and open friendships.