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Leadership Theory and Practice 6th Edition Northouse Test Bank instant download all chapter
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Leadership, 6e Test Bank
Page 1
Leadership, 6e Test Bank
Page 2
Leadership, 6e Test Bank
11. Your supervisor gives you a new project. You are informed that you have exactly 1
week to complete it and are handed an outline of what the final project should
resemble. According to path-goal theory, which behavior best describes your
supervisor?
A) Supportive
B) Directive
C) Participative
D) Achievement oriented
E) Consideration
12. Each week your supervisor holds a meeting in which he invites you and all the
other employees to give feedback regarding current projects. According to
path-goal theory, which behavior best describes your supervisor?
A) Supportive
B) Directive
C) Participative
D) Achievement-oriented
E) Consideration
14. Challenging followers to perform work at the highest levels possible is an example
of which leadership behavior?
A) Supportive
B) Directive
C) Participative
D) Achievement oriented
E) Consideration
15. Subordinates who have strong needs for affiliation prefer which type of leadership
behavior?
A) Supportive
B) Directive
C) Participative
D) Achievement oriented
E) Consideration
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Leadership, 6e Test Bank
16. As the followers' perception of their own ability and competence increases
A) Need for supportive leadership goes down.
B) Need for supportive leadership goes up.
C) Need for directive leadership goes up.
D) Need for directive leadership goes down.
E) Need for participative leadership goes down.
17. Tasks that are unclear and ambiguous call for leadership input that
A) Provides structure.
B) Provides support.
C) Removes obstacles.
D) Is achievement oriented.
18. In contexts where the group norms are weak or nonsupportive, leadership assists in
building __________ and ____________.
A) Rules; clarification
B) Cohesiveness; role responsibility
C) Roles; responsibility
D) Behavior; situations
E) Psychological structure; task clarity
19. House introduced new behaviors in his reformulated path-goal theory in 1996.
These include all of the following except
A) Group-oriented decision process.
B) Work facilitation.
C) Work-group representation and networking.
D) Value-based leadership behavior.
E) Inherent trait approach.
20. Path-goal theory integrates into which of the following theories of leadership?
A) Leader emergence theory.
B) Contingency approach.
C) Expectancy theory.
D) Transformational leadership.
E) Great man theory.
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Leadership, 6e Test Bank
21. With path-goal theory incorporating so many different aspects of leadership within
its model, which of the following could be argued?
A) The practical use of the theory is not valid.
B) It fails to determine the role of motivation.
C) It allows the leader to have a wider range of options as leader.
D) It is difficult to use the theory fully when trying to improve the leadership
process.
E) It simplifies the theory as to allow greater implementation of the theory.
T F 25. Path-goal theory is based on motivation principles drawn from expectancy theory.
T F 26. A disadvantage of path-goal theory is that its approach could foster subordinate
dependency.
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Leadership, 6e Test Bank
T F 29. Path-goal leadership is not a trait approach that locks leaders into only one kind of
leadership.
T F 30. According to path-goal theory, when jobs are very complex, supportive leadership
should be provided.
T F 31. In work settings where the formal authority system is weak, leadership becomes a
tool that helps subordinates by making the rules and work requirements clear.
T F 32. Path-goal theory predicts that subordinates who have strong needs for affiliation
prefer directive leadership.
T F 33. Participative leadership is effective with subordinates who have a strong need to
control (internal locus of control).
36. In path-goal theory, when tasks are ambiguous three different styles of leadership
are prescribed. How would a leader know which one to choose?
38. Path-goal theory is criticized for its over-emphasis on the leader and not so much
on the follower. This may lead to follower dependence on the leader. What would
you recommend to an organization wanting to avoid such outcomes? Use specific
behaviors of the leader and give examples.
Page 6
Leadership, 6e Test Bank
Answer Key
1. C
2. D
3. B
4. B
5. A
6. A
7. A
8. C
9. C
10. C
11. C
12. C
13. A
14. D
15. A
16. D
17. A
18. B
19. E
20. C
21. D
22. A
23. C
24. D
25. True
26. True
27. False
28. False
29. True
30. True
31. True
32. False
33. True
34. False
35. False
36. After assessing task characteristics, the leader should assess group members'
orientations. If they like psychological structure and certainty, then the leader
should use a directive style. If members have a strong sense of agency and like to
be involved in decision-making, then a participative style of leadership is called
for. For members who are self-motivated and strive to excel, an
achievement-oriented leadership style would be most effective.
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Leadership, 6e Test Bank
37. The path-goal approach is based on expectancy theory, “which suggests that
subordinates will be motivated if they think they are capable of performing their
work, if they believe their efforts will result in a certain outcome, and if they believe
that the payoffs for doing their work are worthwhile.” Leaders motivate by
making subordinates' paths to their goal clear, and their work conditions more
satisfying. This involves choosing the leader behaviors that best fit subordinate
needs (affiliation, etc.) and task characteristics (formal authority, group norms,
etc.).
38. Answer should give an overview of the following behaviors and then offer
supported suggestions: directive behavior, supportive behavior, participative
behavior, achievement-oriented behavior
Page 8
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And then first the political tension within the Faustian world-
consciousness discharged itself. For the Greeks, Hellas was and
remained the important part of the earth’s surface, but with the
discovery of America West-Europe became a province in a gigantic
whole. Thenceforward the history of the Western Culture has a
planetary character.
Every Culture possesses a proper conception of home and
fatherland, which is hard to comprehend, scarcely to be expressed in
words, full of dark metaphysical relations, but nevertheless
unmistakable in its tendency. The Classical home-feeling which tied
the individual corporally and Euclidean-ly to the Polis[420] is the very
antithesis of that enigmatic “Heimweh” of the Northerner which has
something musical, soaring and unearthly in it. Classical man felt as
“Home” just what he could see from the Acropolis of his native city.
Where the horizon of Athens ended, the alien, the hostile, the
“fatherland” of another began. Even the Roman of late Republican
times understood by “patria” nothing but Urbs Roma, not even
Latium, still less Italy. The Classical world, as it matured, dissolved
itself into a large number of point-patriæ, and the need of bodily
separation between them took the form of hatreds far more intense
than any hatred that there was of the Barbarian. And it is therefore
the most convincing of all evidences of the victory of the Magian
world-feeling that Caracalla[421] in 212 A.D. granted Roman citizenship
to all provincials. For this grant simply abolished the ancient,
statuesque, idea of the citizen. There was now a Realm and
consequently a new kind of membership. The Roman notion of an
army, too, underwent a significant change. In genuinely Classical
times there had been no Roman Army in the sense in which we
speak of the Prussian Army, but only “armies,” that is, definite
formations (as we say) created as corps, limited and visibly present
bodies, by the appointment of a Legatus to command—an exercitus
Scipionis, Crassi for instance—but never an exercitus Romanus. It
was Caracalla, the same who abolished the idea of “civis Romanus”
by decree and wiped out the Roman civic deities by making all alien
deities equivalent to them, who created the un-Classical and Magian
idea of an Imperial Army, something manifested in the separate
legions. These now meant something, whereas in Classical times
they meant nothing, but simply were. The old “fides exercituum” is
replaced by “fides exercitus” in the inscriptions and, instead of
individual bodily-conceived deities special to each legion and ritually
honoured by its Legatus, we have a spiritual principle common to all.
So also, and in the same sense, the "fatherland"-feeling undergoes a
change of meaning for Eastern men—and not merely Christians—in
Imperial times. Apollinian man, so long as he retained any effective
remnant at all of his proper world-feeling, regarded “home” in the
genuinely corporeal sense as the ground on which his city was built
—a conception that recalls the “unity of place” of Attic tragedy and
statuary. But to Magian man, to Christians, Persians, Jews,
“Greeks,”[422] Manichæans, Nestorians and Mohammedans, it means
nothing that has any connexion with geographical actualities. And for
ourselves it means an impalpable unity of nature, speech, climate,
habits and history—not earth but “country,” not point-like presence
but historic past and future, not a unit made up of men, houses and
gods but an idea, the idea that takes shape in the restless
wanderings, the deep loneliness, and that ancient German impulse
towards the South which has been the ruin of our best, from the
Saxon Emperors to Hölderlin and Nietzsche.
The bent of the Faustian Culture, therefore, was overpoweringly
towards extension, political, economic or spiritual. It overrode all
geographical-material bounds. It sought—without any practical
object, merely for the Symbol’s own sake—to reach North Pole and
South Pole. It ended by transforming the entire surface of the globe
into a single colonial and economic system. Every thinker from
Meister Eckhardt to Kant willed to subject the “phenomenal” world to
the asserted domination of the cognizing ego, and every leader from
Otto the Great to Napoleon did it. The genuine object of their
ambitions was the boundless, alike for the great Franks and
Hohenstaufen with their world-monarchies, for Gregory VII and
Innocent III, for the Spanish Habsburgs “on whose empire the sun
never set,” and for the Imperialism of to-day on behalf of which the
World-War was fought and will continue to be fought for many a long
day. Classical man, for inward reasons, could not be a conqueror,
notwithstanding Alexander’s romantic expedition—for we can discern
enough of the inner hesitations and unwillingnesses of his
companions not to need to explain it as an “exception proving the
rule.”[423] The never-stilled desire to be liberated from the binding
element, to range far and free, which is the essence of the fancy-
creatures of the North—the dwarfs, elves and imps—is utterly
unknown to the Dryads and Oreads of Greece. Greek daughter-cities
were planted by the hundred along the rim of the Mediterranean, but
not one of them made the slightest real attempt to conquer and
penetrate the hinterlands. To settle far from the coast would have
meant to lose sight of “home,” while to settle in loneliness—the ideal
life of the trapper and prairie-man of America as it had been of
Icelandic saga-heroes long before—was something entirely beyond
the possibilities of Classical mankind. Dramas like that of the
emigration to America—man by man, each on his own account,
driven by deep promptings to loneliness—or the Spanish Conquest,
or the Californian gold-rush, dramas of uncontrollable longings for
freedom, solitude, immense independence, and of giantlike contempt
of all limitations whatsoever upon the home-feeling—these dramas
are Faustian and only Faustian. No other Culture, not even the
Chinese, knows them.
The Hellenic emigrant, on the contrary, clung as a child clings to
its mother’s lap. To make a new city out of the old one, exactly like it,
with the same fellow citizens, the same gods, the same customs,
with the linking sea never out of sight, and there to pursue in the
Agora the familiar life of the ζῷον πολιτικόν—this was the limit of
change of scene for the Apollinian life. To us, for whom freedom of
movement (if not always as a practical, yet in any case as an ideal,
right) is indispensable, such a limit would have been the most crying
of all slaveries. It is from the Classical point of view that the oft-
misunderstood expansion of Rome must be looked at. It was
anything rather than an extension of the fatherland; it confined itself
exactly within fields that had already been taken up by other culture-
men whom they dispossessed. Never was there a hint of dynamic
world-schemes of the Hohenstaufen or Habsburg stamp, or of an
imperialism comparable with that of our own times. The Romans
made no attempt to penetrate the interior of Africa. Their later wars
were waged only for the preservation of what they already
possessed, not for the sake of ambition nor under a significant
stimulus from within. They could give up Germany and Mesopotamia
without regret.
If, in fine, we look at it all together—the expansion of the
Copernican world-picture into that aspect of stellar space that we
possess to-day; the development of Columbus’s discovery into a
worldwide command of the earth’s surface by the West; the
perspective of oil-painting and of tragedy-scene; the sublimed home-
feeling; the passion of our Civilization for swift transit, the conquest
of the air, the exploration of the Polar regions and the climbing of
almost impossible mountain-peaks—we see, emerging everywhere
the prime-symbol of the Faustian soul, Limitless Space. And those
specially (in form, uniquely) Western creations of the soul-myth
called “Will,” “Force” and “Deed” must be regarded as derivatives of
this prime-symbol.
CHAPTER X
SOUL-IMAGE AND LIFE-FEELING
II
BUDDHISM, STOICISM, SOCIALISM
CHAPTER X
SOUL-IMAGE AND LIFE-FEELING
II
BUDDHISM, STOICISM, SOCIALISM
II
III
IV
When Nietzsche wrote down the phrase “transvaluation of all
values” for the first time, the spiritual movement of the centuries in
which we are living found at last its formula. Transvaluation of all
values is the most fundamental character of every civilization. For it
is the beginning of a Civilization that it remoulds all the forms of the
Culture that went before, understands them otherwise, practises
them in a different way. It begets no more, but only reinterprets, and
herein lies the negativeness common to all periods of this character.
It assumes that the genuine act of creation has already occurred,
and merely enters upon an inheritance of big actualities. In the Late-
Classical, we find the event taking place inside Hellenistic-Roman
Stoicism, that is, the long death-struggle of the Apollinian soul. In the
interval from Socrates—who was the spiritual father of the Stoa and
in whom the first signs of inward impoverishment and city-
intellectualism became visible—to Epictetus and Marcus Aurelius,
every existence-ideal of the old Classical underwent transvaluation.
In the case of India, the transvaluation of Brahman life was complete
by the time of King Asoka (250 B.C.), as we can see by comparing
the parts of the Vedanta put into writing before and after Buddha.
And ourselves? Even now the ethical socialism of the Faustian soul,
its fundamental ethic, as we have seen, is being worked upon by the
process of transvaluation as that soul is walled up in the stone of the
great cities. Rousseau is the ancestor of this socialism; he stands,
like Socrates and Buddha, as the representative spokesman of a
great Civilization. Rousseau’s rejection of all great Culture-forms and
all significant conventions, his famous “Return to the state of
Nature,” his practical rationalism, are unmistakable evidences. Each
of the three buried a millennium of spiritual depth. Each proclaimed
his gospel to mankind, but it was to the mankind of the city
intelligentsia, which was tired of the town and the Late Culture, and
whose “pure” (i.e., soulless) reason longed to be free from them and
their authoritative form and their hardness, from the symbolism with
which it was no longer in living communion and which therefore it
detested. The Culture was annihilated by discussion. If we pass in
review the great 19th-Century names with which we associate the
march of this great drama—Schopenhauer, Hebbel, Wagner,
Nietzsche, Ibsen, Strindberg—we comprehend in a glance that