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This paper combines the literature on knowledge transfer and that on organizational behavior to analyze how perceived empowerment and perceived engagement affect knowledge transfer offices’ (KTOs’) performance, measured in terms of the number of license agreements.

The authors measured the cognitions which constitute perceived empowerment and perceived engagement through a survey sent to Italian KTOs’ professionals. The authors performed “fuzzy set qualitative analysis” to investigate if this cognition, together or in isolation, may influence KTOs’ management performance, measured by the number of license agreements.

The results highlight the role of individual cognitions in influencing KTOs’ performance. Furthermore, an important finding from the analysis of the main configurations is that the co-presence of perceived engagement and perceived empowerment leads to more license agreements only in the presence of specific individual cognitions. More precisely, the level of organizational citizenship behavior, the degree to which an individual influences results at work (degree of impact) and the value of a work goal (degree of meaning) are the cognitions which lead to a higher number of license agreements.

Despite the growing interest in the investigation of the determinants of KTOs’ performance, a relevant research gap still concerns the explanation of KTOs’ performance considering individual cognitions such as attitudes, norms, perceived behavioral control and intentions. This study looks at the combined effect of the individual cognition of perceived engagement and perceived empowerment on KTOs’ performances.

This paper defines and explores the concept of intelligent spirituality. It is a deeply-grounded, emotionally-inspiring, spirituality that is human-centered, pragmatic, and intelligent. While the name is new, the idea itself has a well-respected pedigree. The American pragmatist philosopher, educator, and activist, John Dewey, more than anyone else, defined the parameters of intelligent spirituality, demonstrated its usefulness in the modern world, and, perhaps most importantly, exemplified it as a living option in his daily activities.

For those interested in the contemporary “spirituality movement” – advocates, critics, or spectators – and especially how it affects today’s business organizations, the idea of intelligent spirituality, as discussed here, provides a useful set of precise criteria to evaluate some of the many changes which are occurring in corporate America and are defended under the banner of spirituality in business. Can one distinguish, for example, between legitimate and illegitimate spirituality? Are some forms of spirituality more useful than others? To what extent can spirituality play a positive role in contemporary business? Is spirituality necessarily related to coerciveness and intolerance in business? This paper explores the assumptions of intelligent spirituality and attempts to answer these questions.

A key distinction, mentioned by Dubin (1979, p. 227), is “leadership at a distance.” When Dubin was writing, there was little research on this topic. More recently, however, there has been an upsurge in leadership-at-a-distance work. We see a major review by Antonakis and Atwater (2002), following an earlier one by Napier and Ferris (1993), along with work by authors such as Shamir (1995) and Waldman and Yammarino (1999).

John Antonakis (PhD, Walden University) is professor of Organizational Behavior at the Faculty of Management and Economics of the University of Lausanne, Switzerland. His research is centered on individual-difference antecedents of effective leadership, the measurement of leadership, and the links between context and leadership as applied to neocharismatic and transformational leadership models, and the development of leadership.

A work orientation represents a person’s beliefs about the meaning of work – the function work plays in the person’s life and the constellation of values and assumptions the person holds about the work domain. Research has suggested that adults tend to favor one of three primary work orientations: job, career, or calling. Empirical studies have shown that adults with different primary work orientations tend to experience different work and career outcomes; however, scholars have not analyzed how or why an individual first develops a work orientation. In this study, we take a first step toward investigating the origins of adults’ work orientations.

We propose hypotheses drawing on extant literature on the development of work values and occupational inheritance. We test hypotheses using a retrospective research design and survey methodology, with a sample of working adults.

Work orientations are developed through socialization processes with parents during adolescence. There are different patterns of development across the three work orientation categories: stronger calling orientations are developed when both parents possess strong calling orientations; stronger career orientations develop in accordance with fathers’ career orientations; and job orientations are related more to the nature of the adolescent’s relationship with parents than with parents’ own work orientations.

This research provides the first empirical study of the origin and development of work orientations.

This research offers insight into ways generations are connected through the perceived meaning of their work, even as the nature of work changes. We encourage future scholars to use this as a starting point for research on the development of work orientations, and to continue exploring these questions using additional methods, particularly longitudinal study designs.