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Role-taking, perspective taking, and empathy have developed through parallel literatures in sociology and psychology. All three concepts address the ways that people attune the self to others’ thoughts and feelings. Despite conceptual and operational overlap, researchers have yet to synthesize existing research across the three concepts. We undertake the task of theoretical synthesis, constructing a model in which role-taking emerges as a multidimensional process that includes perspective taking and empathy as component parts.

We review the literatures on role-taking, perspective taking, and empathy across disciplines. Focusing on definitions, measures, and interventions, we discern how the concepts overlap, how they are distinct, and how they work together in theoretically meaningful ways.

The review identifies two key axes on which each concept varies: the relative roles of affect and cognition, and the relative emphasis on self and structure. The review highlights the cognitive nature of perspective taking, the affective nature of empathy, and the structural nature of role-taking. In a move toward theoretical synthesis, we propose a definition that centers role-taking as a sociological construct, with perspective taking and empathy representing cognition and affect, respectively.

Role-taking is an important part of selfhood and community social life. It is a skill that varies in patterned ways, including along lines of status and power. Theoretical synthesis clarifies the process of role-taking and fosters the construction of effective interventions aimed at equalizing role-taking in interpersonal interaction.

Social dilemmas take many forms but all share the property that individual benefits, at least in the short run, conflict with group benefits. This chapter examines how information about the characteristics of group members and the parameters of the dilemma affect decision-making. Particular attention is paid to transformative crises, sudden changes in the dilemma setting that for a short period of time lead to incomplete information. It is posited that these crises cause relatively dramatic shifts in the importance of information.

Advances in Group Processes publishes theoretical analyses, reviews, and theory-based empirical chapters on group phenomena. The series adopts a broad conception of “group processes.” This includes work on groups ranging from the very small to the very large, and on classic and contemporary topics such as status, power, exchange, justice, influence, decision-making, intergroup relations, and social networks. Previous contributors have included scholars from diverse fields including sociology, psychology, political science, philosophy, computer science, mathematics, and organizational behavior.

Purpose – This chapter investigates how being Māori influences the sport experiences of Māori participants, and offers a critical Māori perspective on mainstream New Zealand sport. It argues for the value of moving towards a culturally competent approach that embraces, rather than resists, Māori tikanga and practices.

Design/methodology/approach – The research is driven by an Indigenous kaupapa Māori research methodology that privileges research by Māori, about Māori, being Māori. Ten highly experienced Māori participants were interviewed. The cultural competence continuum was employed to assess New Zealand sport’s ability to meet the needs of its indigenous peoples.

Findings – For the Māori participants, mainstream sport reflects the echoes of colonial ways of thinking that frequently ignore or devalue Māori values or interpret assertions of self-determination as separatist and divisive. Using examples from the participants’ experiences, we argue that cultural competence is something that could benefit all in New Zealand sport.

Research limitations/implications – The limitations of a small sample are addressed by triangulating the participants’ perspectives with other sources of information about Maori sporting experience.

Originality/value – The chapter privileges a Māori critique of existing structures and suggests a way forward that could positively influence sport delivery for Māori and people of all ethnicities.

On Justification: Economies of Worth (Boltanski & Thévenot, 1991/2006) was a synthetic and comprehensive parsing of common goods, goods that could and had to be justified in public. In response to Bourdieu’s critical sociology, they rather provided a robust and disciplined sociology of critique, the situated requirements of justification. They refused power and violence as integral to the operability of justification. They emphasized the ways in which conventions of worth afforded coordination, not their constitution of or by domination. They refused to make either capitalism, or the state, into primary motors of social order. Indeed, they refused social sphere, structure, or group as the ground of the good. They emphasized the cognitive capacities of agents. There was no passion, no desire, no bodily affect in these justified worlds. There wasn’t even any account of production of value, of children, or of money. And while they recognized the metaphysical aspect of the good and even used Christianity as a template for one of their cités, they rigorously excluded religion. The theory was designed to analyze moments of controversy, not quiescence or quietude. In his subsequent work, Boltanski aimed to address these absences. In this essay, we examine how Boltanski sought to restore love, violence, religion, production, and institution across five texts: Love and Justice as Competences (1990/2012), The New Spirit of Capitalism, co-authored with Eve Chiapello (1999/2007), The Foetal Condition: A Sociology of Engendering and Abortion (2004/2013), On Critique: A Sociology of Emancipation (2009/2011), and La «Collection», Une Forme Neuve du Capitalisme – La Mise en Valeur Economique du Passé et ses Effets (2014) co-authored with Arnaud Esquerre.

This study examined a mediating model of income and pay satisfaction with a direct path (income → pay satisfaction) and an indirect path with two mediators (income → the love of money → pay equity comparison → pay satisfaction). Results of the whole sample showed that the indirect path was significant and the direct path was insignificant. When the indirect path was eliminated, income contributed positively to pay satisfaction. We then tested the model across two moderators: culture (the United States versus Spain) and gender. This study provides the following theoretical and empirical contributions: the direct relationship between income and pay satisfaction depends on the indirect path and the extent to which (1) income enhances the love of money and (2) the love of money is applied to evaluate pay equity comparison satisfaction. If both conditions exist, income leads to pay dissatisfaction. If the second condition does not exist, income does not lead to pay dissatisfaction. Pay satisfaction depends on (1) one’s love of money and (2) how one compares. The role of the love of money in pay satisfaction is “not”universal across cultures and gender.

Man has been seeking an ideal existence for a very long time. In this existence, justice, love, and peace are no longer words, but actual experiences. How ever, with the American preemptive invasion and occupation of Afghanistan and Iraq and the subsequent prisoner abuse, such an existence seems to be farther and farther away from reality. The purpose of this work is to stop this dangerous trend by promoting justice, love, and peace through a change of the paradigm that is inconsistent with justice, love, and peace. The strong paradigm that created the strong nation like the U.S. and the strong man like George W. Bush have been the culprit, rather than the contributor, of the above three universal ideals. Thus, rather than justice, love, and peace, the strong paradigm resulted in in justice, hatred, and violence. In order to remove these three and related evils, what the world needs in the beginning of the third millenium is the weak paradigm. Through the acceptance of the latter paradigm, the golden mean or middle paradigm can be formulated, which is a synergy of the weak and the strong paradigm. In order to understand properly the meaning of these paradigms, however, some digression appears necessary.

The themes of love, commitment and honour are explored within the context of the American Mafia. In most capitalist-focussed conventional organizations managers acquire assets and income through exchanges, through wages, direct operations and build cultures and cultural norms (Friedman, 1970). The authors argue the Mafia organization has similarities and differences to conventional organizations, differences being in how money is acquired and in ethical behaviours which could be described as counter to what is the expectation of conventional organizations. Parallel to the Christian Ten Commandments, baptism and initiation rituals existing within the Mafia are drawn that provide insights into Mafia values that guide behaviours. Honour as a key Mafia value is argued in this article as being a misnomer, being more reflective of dishonourable values of revenge, fear and punishment. Love and commitment within Mafia families ¹ including roles of women are examined. It appears that love for family appears secondary to primary commitment to the Mafia Family. This paper contributes to literature on the Mafia in highlighting how ‘love’ and virtues are relative terms from which unethical acts can be justified within Mafia codes of behaviours. Also highlighted is that organizations valuing vice can survive and sustain if shrouded in secrecy rather than transparency. In the Mafia organization as in conventional organizations, codes of behaviours and commitment central to all money-making organizations are a key to survival.