Hybrid work has been the most identified flexible working model to be adopted after the recent pandemic crisis. However, little is known about how and when it may impact job performance. Relying on the Job-Demands-Resources model, we developed a conceptual model testing the indirect effect of perceived effects of hybrid working models on job performance through decreased occupational stress. Furthermore, we also argued that emotional intelligence would play a moderating role in the former indirect relationship. The authors utilized a time-lagged survey approach, gathering data from 1055 hybrid workers employed at diverse financial organizations in Portugal across three distinct time points (T1, T2, T3). Quantitative analysis of the data was conducted using the SPSS PROCESS Macro and JASP software. The findings showed that a positive attitude toward hybrid work positively influenced job performance once it decreased employees’ occupational stress. This relationship was stronger for those who scored higher on emotional intelligence (versus lower scores). The findings enhance our comprehension of emotional intelligence’s significance within the nexus of hybrid work perception, performance, and stress. They underscore the pivotal role of fostering emotional intelligence as a fundamental component of hybrid work management strategies aimed at enhancing both employee well-being and performance in flexible working settings.

The wayfinding theory of Kevin Lynch, this article proposes, lays bare an underappreciated spatial modality deployed by inhabitants and visitors to the Roman city based on street-view navigation of the city’s legible topographical elements, ranging from natural to built features of the environment. In particular, wayfinding is positioned as a primarily non-elite and sub-elite – or subaltern – spatial modality that elites may have been aware of, but rarely had to make use of in their movement through the city. A survey of a diverse set of epigraphic corpora – graffiti, enslaving collars, dipinti, curse tablets, brick stamps, tesserae, and epitaphs – instead demonstrates the pervasive role of wayfinding across many aspects of subaltern Roman life, especially in connection to the practical conduct of business, and how this spatial modality was entangled in several matrices of domination. Ultimately, the theoretical lens of wayfinding should encourage us to reorient our approaches to the topography of Rome away from elite productions of cartography and towards subaltern, street-level conceptions of the space of the urbs.

A specimen of the genus Pandeopsis Kramp, 1959 was found in surface waters off the northeast Brazilian coast at 10.93°S, 36.48°W. The specimen was assigned to the family Pandeidae on the basis of the presence of more than four hollow marginal tentacles and the absence of divided radial canals, marginal tentacles with terminal cnidocyst cluster, and oral tentacles. Among Pandeidae, the specimen was assigned to Pandeopsis due to the absence of lateral diverticula, centripetal canals, and marginal cirri as well as the presence of more than two marginal tentacles, mesenteries, smooth gonads, and manubrium with a quadrangular base. To the moment, the unique morphological trait that is likely to distinguish the two species of the genus is the presence of medusa buds in the gonads of Pandeopsis prolifera, which was not present in the specimen we found. However, as this is not a strong trait to distinguish species, we consider the present specimen to be Pandeopsis cf. ikarii. This study represents the first record of the genus in the South Atlantic Ocean.

At least some people want to be loved simply for being the particular individuals they are, as distinct from any properties they might possess. However, the most prominent theories in contemporary philosophical work on love are framed so as to exclude that possibility. In this article, I argue that Christians have the resources to say that one can be loved for oneself if they appeal to the love God has for his creatures in making them from nothing. This article comprises four sections. In the first two sections, I introduce and characterize the desire to be loved for oneself, distinguishing the relevant desideratum from other, similar phenomena. In the third section, I note that the appraisal and bestowal views exclude the possibility that one could be loved for oneself in the relevant sense and note some other possible, initial objections. Finally, in the fourth section, I attempt to show one way in which God can be said to love his creatures in creating them – despite the fact that they do not exist before their own creation. I do so by attempting to show that, plausibly, there is a sense in which, if God engages in the creative act for its own sake and the creature itself is that act seen under a certain aspect, God can plausibly be said to create the creature for its own sake – and so, plausibly, to create it in love.

It is perhaps a sign of the times we live in that there is an increased academic interest in weirdness, hybridity, and monstrosity. Just recently a colleague of mine from the English Department here at the University of Virginia mentioned in a casual conversation that he’s been drafting a syllabus for his new course entitled ‘Weird’. Noticing my surprise, he patiently introduced me to the world of Weirdcore literature (‘Think Lovecraft on steroids minus racism and xenophobia’), and aesthetics (‘Norm violating hybridity is the key, representations of human-mushroom bodies, rainbows with eyes, fish with human feet, surrealism meets low resolution anime and 80s video games graphics, basically’). The reason why Weirdcore is popular among Zoomers (the generation born between 1997 and 2012) became clearer to me after a while. What more suitable recourse does this brilliant (judging by my UVa students) generation of digital natives have, having been raised in a politically, environmentally. and economically volatile world, but to embrace the incongruity and celebrate the absurd?

This paper investigates Herodotus’ allusions to democratic tenets dear to fifth-century Athens in Books 7 and 8 and how democracy is there suggested as an actionable possibility for all peoples. The paper also explores what Herodotus might have thought about democracy and how reflecting on it was a means for him to examine his own writing (section II). A discussion of Herodotus’ broad meditations on democracy in 7.10, 7.101–3, and 8.140–3 considers their historiographic and practical implications, showing that the Athenian democratic tenets Herodotus may have had as references formed a nucleus from which he elaborated a complex view of democracy, i.e., as a peaceful counterpart to imperialism (section III). Section IV examines some trade-offs and implications one may derive from the intertwining of allusions to democracy and the writing of history. The paper’s chief conclusions are summarized in section V: that the use of allusions allows Herodotus to discuss constituent parts of a democracy, not only those specific to the Athenian democracy, but also those appropriate to all possible forms of democracy.

Inscribed Greek verse epitaphs were produced in relatively high numbers in the city of Rome under the Principate. Although many were made for slaves and freedmen, their use was not confined to them. The individuals who opted to use them made a deliberate choice to emphasize their Greek cultural identity. They may have had several motives, but often the deceased or their (grand)parents had migrated from the eastern parts of the Roman empire to Rome, voluntarily or involuntarily. By presenting themselves as Greek in their language and use of mythological exempla, they claimed the paideia (‘education’) and culture associated with the Greek literary past. Yet despite the heavy emphasis on Greekness, the epigrams also display an awareness of the Roman context in which they were set up. Greek epigrams formed excellent vehicles to navigate the cultural ambiguities of ‘being Greek’ in Rome, and this explains why Rome became a major production centre of Greek funerary epigram.

New, well-preserved specimens of the paracrinoids Wellerocystis and Implicaticystis provide new morphological data. All specimens originate from reef facies in the Kimmswick Limestone (Upper Ordovician, Sandbian–Katian) at a single locality near St Louis, Missouri, USA. Wellerocystis is characterized by an ovoid theca largely composed of imperforate plates arranged in vertical columns lacking pore-structures but with fine granular sculpture; four recumbent branched uniserial ambulacra with up to seven branches in total; a mouth frame of four plates, one of which also contributes to the periproct frame; a sinuous hydropore; and circular gonopore. The stem is unknown; its facet is small and circular, similar to that of Platycystites. Implicaticystis is characterized by a circular, heteromorphic stem, ovoid theca composed of externally concave, perforate plates with foerstepores, internal pararhombs, and a mouth frame of three plates plus two lateral plates each bearing two facets for erect, uniserial, hemipinnate pseudoarms. Foerstepores connect to tubes that pass through the theca near plate sutures. Internal lamellae of pararhombs support thecal plates much as A-frames support ridged rooves. Erect versus recumbent and branched ambulacra evolved repeatedly in pelmatozoans so both are less useful in classifying paracrinoids than presence or absence of unique pore-structures. The sister group of paracrinoids could have included Columbocystis, rhipidocystids, and cryptocrinitids. Columbocystis is commonly mentioned in discussions in this context, but its asymmetrical facets suggest it had biserial feeding appendages, unlike uniserial paracrinoid appendages.

This paper argues that the problem of unconceived alternatives (PUA), originally formulated as a much-noted intervention in the realist/antirealist debate about scientific theories, has notable implications for discussions of hypotheses concerning ultimate reality – particularly for the debate about so-called (alternative) concepts of God in both philosophy of religion and theology. Despite the substantial differences between scientific theories and concepts of God, or other hypotheses concerning ultimate reality, certain common strategies for establishing their central claims as true show surprising similarities in their vulnerability to the PUA. The main thesis advanced is that inferences that the central claims of a given concept of God are (probably or approximately) true are unreliable if, and to the extent to which, that concept of God is accepted on the basis of, and its central claims are arrived at and justified through, inferences to the best explanation or eliminative inferences. If the argument is successful, then if theological realism in the form of realist theism is to be maintained, the central claims of concepts of God must be based also on other epistemic grounds.

Workaholism and overcommitment are often defined as irrational or obsessive attachments to work, characterized by excessive work investment with negative consequences for health and well-being. However, the relationship between these constructs remains underexplored. In this study, we hypothesized that workaholism and overcommitment represent different stages of the same work addiction dynamic, with overcommitment mediating the relationship between workaholism and burnout. Additionally, we proposed that job satisfaction reinforces this addiction dynamic, strengthening the relationship between workaholism and overcommitment over time. Utilizing data from a three-wave longitudinal study (time-lag = 1 month) involving Italian employees, we tested a moderated mediation model. Our findings indicated that overcommitment at T2 fully mediated the relationship between workaholism at T1 and job burnout at T3. Moreover, job satisfaction at T2 significantly moderated this pathway, suggesting that higher job satisfaction leads to a stronger relationship between workaholism and overcommitment over time. In conclusion, our study highlights the exacerbating effect of job satisfaction on the link between workaholism and overcommitment, which can, in turn, increase employees’ burnout. This research represents the first longitudinal examination of workaholism and overcommitment as stages within the same process, rather than as distinct constructs.