We investigate the different mechanisms concerning how employees’ perceptions of external and internal corporate social responsibility (CSR) serve to influence employees’ work engagement. By combining social exchange theory and social identity theory, we implement and examine an integrated moderated mediation framework in which employees’ value orientations (e.g., collectivism or individualism) impact the mediating mechanism between their perceived external and internal CSR, organizational pride and perceived organizational support (POS), and work engagement. This work fills a research gap to examine the indirect relationship between employees’ perceptions of external and internal CSR and work engagement. Using two periods of survey data from 250 working employees in China, we find that employees’ perceptions of external CSR positively influence work engagement via organizational pride. The value of collectivism strengthens the direct effect of employees’ perceptions of external CSR on work engagement, and the indirect effect of employees’ perceptions of external CSR on work engagement via organizational pride. Moreover, employees’ perceptions of internal CSR positively influence work engagement via POS. The value of individualism strengthens the direct effect of employees’ perceptions of internal CSR on work engagement, and the indirect effect of employees’ perceptions of internal CSR on work engagement via POS. The results contribute to both theory and practice.

Currently, a few scholars have studied the spillover effects of abusive supervision from third parties’ perspective. However, these limited researches mainly focus on third parties’ explicit behavior response to peer abusive supervision, ignoring their implicit reactions (e.g., silence) and the emotional mechanism among it. To fill the above gaps, drawing on affective events theory, we construct a theoretical model that explains the relationship among peer abusive supervision, third parties’ workplace anxiety, third parties’ silence, and third parties’ core self-evaluation. Multi-wave data from 283 front-line employees (57% male and 43% female; 57.2% are 30 years old and below, 31.1% are 31–40 years old and 11.7% are over 40 years old), who come from eight real estate and insurance companies in China, were used to support our framework. In particular, our empirical results indicated that peer abusive supervision was positively related to third parties’ silence, among which workplace anxiety played a partial mediating role. In addition, third parties’ core self-evaluation moderated the relationship between peer abusive supervision and silence, meanwhile, the mediating role of workplace anxiety. Specifically, the effect of peer abusive supervision on workplace anxiety, and the mediating effect of workplace anxiety, was weaker when the third parties’ core self-evaluation was higher rather than lower. The results contribute to both theory and practice.

Existing research has found that workplace negative gossip exerts a negative impact on employees and organizations. However, there is a lack of study on the spillover effect of workplace negative gossip on employees’ families. This paper aimed to address this gap in prior literature. Based on resource conservation theory, we chose married employees who perceived or suffered from workplace negative gossip as the subjects and analyzed the effect of workplace negative gossip on their work–family conflict. We adopted a self-reported questionnaire to assess employees’ perception or experience of workplace negative gossip, psychological distress, level of neuroticism, and work–family conflicts. A total of 245 valid employee questionnaires were obtained from two-wave data collection in China. The results of the empirical analysis indicated that workplace negative gossip perceived or suffered by employees has a positive impact on their work–family conflicts, and psychological distress plays a mediating role in the relationship between perceived or suffered workplace negative gossip and employees’ work–family conflict. Furthermore, we found that employees’ level of neuroticism moderates the positive effect of workplace negative gossip and work–family conflict, and it also moderates the mediating effect of workplace negative gossip on employees’ work–family conflict by psychological distress. The conclusion of this paper supported our previous hypotheses. Finally, according to the earlier findings, we discussed the theoretical contributions, practical significance, and limitations of the study and provided some practical suggestions for managers.

Although the positive relationship between religion and happiness has aroused heated debate, empirical studies on this are limited in the Chinese cultural context. Furthermore, there is a lack of heterogeneity analysis concerning this influence. This paper aims to address this gap in the existing literature. Using the Chinese General Social Survey data from 2015 for empirical analysis, the results show that people with religious beliefs have an increased probability of feeling very happy. This positive association does not exist in urban and eastern groups, but it still holds up in other remaining sub-samples (i.e., rural group). This study further finds that the effect of religiosity on happiness varies by different religious identification. Muslims are more likely to feel very happy compared with non-Muslims, but people of the Christian faith do not rate themselves higher on the happiness scale than non-Christians. Moreover, the results also reveal that religious involvement is significantly and positively related to happiness. Specifically, vulnerable groups are more likely to perceive themselves to be happier from continuous religious participation, whereas advantaged groups do not. This is because vulnerable groups generally have a lack of social security, and religious practices provide them with social support among their members. They therefore can enjoy larger and denser social networks. These are vital mechanisms for them to cope with stress and risk.

Although the positive relationship between religion and environmental behavior has aroused heated debate, empirical research on the relationship between religion and public pro-environmental behavior is still relatively insufficient. This paper aims to explore the group differences in the influence of religious identity on public pro-environmental behavior and the mediating role of environmental risk perception in religious identity and public pro-environmental behavior. Using the Chinese General Social Survey data of 2013 for empirical analysis, this study’s results show that there are group differences in the impact of religious identity on public pro-environmental behavior. Women with a religious identity are more willing to engage in public pro-environmental behavior than those without a religious identity. Additionally, people over the age of 45 with a religious identity are more willing to participate in public pro-environmental behavior than those without a religious identity. Furthermore, political participants with a religious identity are more willing to practice public pro-environmental behavior than those without a religious identity. In addition, we found that environmental risk perception can act as partial mediation in religion and public pro-environmental behavior. In other words, religious identities are deeply embedded in local political and social culture. In order to correctly understand the relationship between religion and public pro-environmental behavior, it is necessary to consider religious identity in a specific cultural background.