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This article examines the essence of the New Age movement: its reservations about the Judaic‐Christian heritage, its pantheistic/monistic orientation, its individualism, its search for the mystical experience, its skepticism of modern science and technology, its openness to androgyny, its ecumenicalism, and its prediction of a new dispensation. The article traces the New Age predecessors and influences: gnosticism, the Catholic potpourri, romanticism, the writings of C.G. Jung, and Theosophy. It speculates that the movement’s influence – given its individualism, skepticism of structure and organization, and hostility toward modern methodology – will be implicit and indirect. Finally, it notes the ambivalence of the core ideology, lending itself to both “progressive” and “non‐progressive” interpretation.

Explores the possibility and probability of a Catholic‐Evangelical alliance within the US social arena. Notes the numerical strength and systemic importance of each tradition. Examines the histories, tenets, politics, economic teachings and lifestyles of the two respective orientations. Cites their legacy of mutual hostility as well as the more recent ecumenical ventures. Focuses on the relevancy of the Vatican II Council to their dialogue and enumerates their contemporary differences and similarities. Concludes optimistically that theology and politics have forged stranger coalitions.

Focuses on a sixteenth‐century religious movement that bears a striking resemblance to nineteenth‐twentieth century communism. Before securing power the movement presented itself as a peaceful, humanistic denomination that advocated egalitarianism, congregationalism, and self‐help. It rejected the institutionalization of both church and state. Securing power the Anabaptists established a totalitarian regime that exceeded its adversaries in regimentation and coercion. They totally restructured the economic system with “communism” and the traditional family system with polygamy. Demonstrates simi‐larity between Anabaptism and contemporary communism in the original recruitment pattern, the leadership configuration, the basic ideological development, the employment of coercion, the control of history, the reform measures, and the ultimate ramifications. The implication is that the communist principle may be endemic to the human condition and may reappear in a different form in the future.

This article is modeled after Robert Michels' classic study of European social democracy. It attempts to ascertain the possibility of evolving and implementing, independent of government sponsorship, an integrative social economics. The study focuses on the largest American denomination, American Catholicism, which possesses a hierarchical structure and sophisticated techniques of communication and mobilization. It examines a representative sample of Catholic publications dividing them into three ideological categories – Augustinian, Thomist, and Liberationist – and it scrutinizes these in terms of orientation on a variety of social economic issues. The paper concludes pessimistically about the improbability of evolving and implementing an integrative social economics.

Examines the political philosophy of James Burnham (1905‐87) and attempts to place him within the context of American conservatism. Focuses on his methodology, view of human nature, perception of change, and his thoughts on the State and society. Concludes that Burnham – who moved from being a Trotskyite to a neo‐conservative – does not fit into the two main American conservative traditions. His thought does not mesh comfortably with American libertarianism or American Burkeanism. James Burnham′s political philosophy is unique.

This article explores the negative ramifications of pursuing a policy of multi‐culturalism. It suggests that such a policy is foreign to the western philosophical tradition. It argues that the merits of multi‐culturalism are assumed rather than demonstrated. It questions whether multi‐culturalism is reconcilable with democracy, systemic maintenance and stability, and economic viability. Focusing on the USA it defends the traditional melting pot/assimilationist policy toward cultural variety.

Focuses on the thought of representative social scientists who rejected the Marxian class/exploitation thesis and opted for a cultural interpretation of development. Explores the contributions of Max Weber, Horace Plunkett, Edward Banfield and George Foster. Each stressed popular commitment to some rendition of the work ethic as the key to economic “take‐off”. Collectively, the writings of these “cultural” social scientists represent an alternative to the Marxian class/ exploitation thesis.

This study was the first to examine two related constructs within the context of leadership. Stoicism is an ancient philosophy offering practical advice for a virtuous and eudaemonic life. As a method to examine one’s emotional experiences (Sellars, 2006), leaders such as Roman Emperor Marcus Aurelius and Teddy Roosevelt (Aurelius, ca. 160 A.D., 2002) practiced Stoicism, yet mentions of it within the field of leadership research have been scant. Leadership academics contrast desirable emotional intelligence behaviors with Stoicism (Grewal & Salovey, 2005; Mayer et al., 2008). Regardless, these two constructs are both concerned with effectively managing emotions, practicing self-awareness, high levels of motivation, and sensitivity to the expression of emotion in others (Goleman, 2005; Pigliucci, 2017; Salzgeber, 2019).

Undergraduate students in a leadership minor (_N_ = 445) at a public university completed the Emotional and Social Competency Inventory - University and the Liverpool Stoicism Scale. Analysis included a description of assessment results, an examination or the relationship between variables and differences in participant’s scores based on race, gender, and age. Stoicism and emotional self-awareness showed a moderate, statistically significant negative correlation (_r_ = - 0.391, _p_ = .05). A low, statistically significant negative relationship was reported between stoicism and the relationship management competency of teamwork (p = .003, r = -.018), and a low statistically significant positive relationship between self-management competencies, adaptability (p = .043, r = .189) and emotional self-control (p = .039, r = .192). Student’s Stoicism scores were significantly correlated with gender (_t_(113) = 2.479; _p_ = .015, _d_ = .564).

The research findings provided baseline statistics for continued exploration of Stoicism within the context of leadership. Future research that better aligns with the original doctrines of the philosophy is recommended, particularly in the interest of leadership development.

This qualitative exploratory study focuses on the leadership experiences of college men who held leadership roles in campus organizations. The researchers examined the students’ experiences of leading their organizations and group members and the students’ perceptions of gender roles influencing their leadership practice. Four male participants at a medium-sized, religiously-affiliated university engaged in in-depth interviews and a focus group with the researchers, who used a blend of qualitative approaches to conduct the study and analyze the data. Key themes emerged around a balance between task and relationship-building; the distinction between power and influence; a desire to do better; understanding leadership as generative; and resisting the masculine/feminine leadership dichotomies. Implications are presented for professional practice and research.

This study examined the relationship of soft skills gained to the amount of leadership education completed by graduates from the Department of Leadership studies at a Midwestern regional university. Those who received no leadership education were compared with those who received a leadership certificate and those who received a bachelor’s degree in Organizational Leadership. The study provided insight into whether academic leadership education enhances graduate’s soft skill development and assessed the impact this had on their perception of teamwork proficiency. Results indicate that a bachelor’s degree in leadership does make limited significant changes in graduates’ soft skill proficiency as compared with graduates who received a leadership certificate. Multiple significant changes were found in graduates with bachelor’s degrees as compared with graduates who received no leadership coursework.