The tendency to "bask in reflected glory" (BIRG) by publicly announcing one's associations with successful others was investigated in three field experiments. All three studies showed this effect to occur even though the person striving to bask in the glory of a successful source was not involved in the cause of the source's success. Experiment 1 demonstrated the BIRG phenomenon by showing a greater tendency for university students to wear schoolidentifying apparel after their school's football team had been victorious than nonvictorious. Experiments 2 and 3 replicated this effect by showing that students used the pronoun tee more when describing a victory than a nonvktory of their school's football team. A model was developed asserting that the BIRG response represents an attempt to enhance one's public image. Experiments 2 and 3 indicated, in support of this assertion, that the tendency to proclaim a connection with a positive source was strongest when one's publk image was threatened.

The amount tipped by 396 groups of restaurant diners was a function of the number of people eating together as well as the size of the bill. One-third of the variability in tipping was explained by the norm that tip should equal 15% of bill. In addition, consistent with a new theory of division of responsibility, variation around this norm was an inverse power function of group size, specifically, 18%/N'22.

The professional literature diverges in defining the role of forgiveness and reconciliation in counseling regarding how forgiveness and reconciliation are conceptualized from a professional and secular perspective. The Jewish conceptualization of forgiveness is multifaceted; mechila, the forgiveness of debt, is particularly important in providing a framework for forgiveness when the issue of reconciliation is involved. The authors offer an explanation of the Jewish conceptualization of forgiveness and discuss a way to infuse the concept of mechila into counseling practice on a broader level with all clients.

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Ethical practice is a concern for all who practice in the psychological, social. and behavioral sciences. A central problem is discerning what action i s ethically correct in a particular situation. It has been said that there is nothing so practical as good theory, because theory can help counselors organize and integrate knowledge. It seems, therefore, that a sound means to facilitate ethical competence in counseling would be through a knowledge and understanding of foundations and theories of ethics. Much of this pragmatic foundation i s found in moral philosophy and related ethical theory.hose who practice in the psychological, social, and behavioral sciences regularly make moral/ethical judgments about the appropriateness or