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The purpose of this paper is to examine the role of moral conversations (MCs) within the context of youth justice as a potential resource for the process of change towards desisting from crime among a group of young offenders. It is centred on engagement with the perceptions and values of youth offenders in seeking to engage and work effectively with them, to consider in what ways the art of MCs and using askesis or practice to develop oneself can enable or constrain young people in their endeavours.

Semi-structured interviews were conducted with 40 young offenders to ascertain their beliefs and values in relation to their attitude to offending.

The research found that an examination of an individual’s worldview through a MC enables practitioners to identify the potential and motivation for change. It can identify both the enablers and barriers to change, and elicit a young person’s real attitudes to offending. Crucially, the research found that through this process individuals can begin to think more about the possibility of transformation and the steps needed to modify their offending behaviour, in order to move away from crime and to begin to implement an alternative future.

The research is based on a small sample of 40 young offenders. However, the findings suggest that further research should be conducted in this area.

The research raises questions about how the issue of beliefs and values in relation to young offenders is navigated within the youth justice system.

The research examines an area of research that is often neglected and which has previously received little attention. The findings are of interest for academics and practitioners concerned with recidivism and the factors that contribute to changes in behaviour for young offenders.

The views of two philosophers who have recently published books on Ethics are discussed by a distinguished cybernetician. The link between philosophy and cybernetics is examined in relation to life and it is demonstrated that both philosophers arrive at the same conclusion which is that a cybernetic attitude must be adopted.

This chapter contributes to the field of educational standardisation by critically discussing the recent preoccupation with social and emotional abilities as performance standards in education policies and curriculum. The chapter is philosophical-theoretical in scope and sheds light on standardisation of social and emotional abilities through the different theoretical layers of the Foucauldian notion of governmentality. By bringing the writings of the late Foucault to the fore, I will argue that the power structures imbued in social and emotional standards are not merely oppressive and vertical structures of subjection, but can also be seen as enabling, relational and productive means for subjectivation. Thus, although social and emotional standards certainly can be seen as governmental measures in the production of a flexible, diligent, self-managing workforce, ensuring the kind of transferable non-cognitive skills that are so much needed in the knowledge economy, educators can ambiguously also construct public spaces for political-ethical self-creation and resistance in context of these ‘standards of the self’.

This chapter posits that we underestimate the way in which our immersion in the ‘social logic’ of capitalist consumption constrains our attempts to understand and respond to the ecological crises at both a personal and political level – and that both dimensions of our response are bound together.

Survey of literature on psychology, well-being and mindfulness.

How has the culture of capitalism – its psychic investment in colonizing our attention – compromised our ability to respond meaningfully to the challenges of sustainable development? In an acknowledgement of a certain closure around such themes within Western thought, I look to a point of exteriority in Peter Hershock’s work, drawing on China’s Chan Buddhist philosophy, for intimations of a worldview that challenges the West’s over-commitment to forms of ‘control’ in favour of a cultivation of mindful and careful awareness – and an offering of unconditional attention.

Draws attention to a new phase of ‘enclosure’ in the cultural processes of capitalism.

Original introduction of a critical approach to mindfulness in the debate on well-being.

In Postmodern Public Administration: Toward Discourse (1995), Fox and Miller call for a postmodern discourse that can radicalize the reformist tendencies in public administration theory. This first edition neglects a powerful ally that can deepen this view of the decentered subject and illuminate some roadblocks to postmodern discourse theory, Michel Foucault. This paper challenges Fox and Millerʼs phenomenological notion of the self and offers Foucaultʼs characterization of the subject as an alternative that addresses how selves are created in and through discourse. This paper argues that the redemption of authentic discourse that Fox and Miller desire is not possible precisely because of the nature of the subject as already constituted. However, this does not mean that rich discourse ceases. Political ethics are still possible for deformed and decentered subjects.

The Rule of Benedict is over 1,500 years old. In spite of its antiquity, what relevance does it have to the modern world of work? When Benedict complied his rule he envisaged a spiritual community, cut off from the world, that would pray, work and be economically sustainable. He had little idea that this “little rule for beginners” would become one of the most important documents in Western civilisation. Neither did he realise that he was laying the foundations for one of the oldest “multi‐national” organisations in existence today. This paper examines what has kept this spiritual “global community” alive and its relevance to the workplace.

The purpose of this paper is to provide a re‐examination of the Weberian corpus.

Discusses the Weberian corpus and the discrepancies and lacunae in Weber's accounts. Outlines “Weberian” bureacracy in the post‐bureacracy literature, the use and utility of ideal types and the problems of ideal typifications.

The so‐called “Weberian ideal type” which is the standard reference point in bureaucracy versus post‐bureaucracy discussion is only ambiguously related to what Weber himself wrote. Usually “Weberian” bureaucracy is equated with rule‐governed hierarchy. This is a gross over‐simplification of Weber's thought, but his “ideal type” demands radical re‐tooling in order to be usable. The components he itemized and the importance he attached to them are inconsistent, they are abstracted from exemplars which Weber privileged without explanation, and he gave no unambiguous criteria for deciding which components this ideal type should include or exclude. Moreover, he equated bureaucratic organization with modernity, when on his own account there were fully bureaucratic organizations centuries before “modernity”. His ideal type thus cannot yield a clear distinction between bureaucratic and “post”‐bureaucratic organizations, unless “bureaucracy” is flattened into “hierarchy”, and “post”‐bureaucratic into “non‐hierarchical”. But hierarchy cannot be eliminated from complex organizations, and bureaucracy can be re‐theorized to include any non‐contradictory attributes. Therefore, there can be adaptations of bureaucracy, but ex hypothesi there cannot be a “post‐bureaucratic era”.

The paper shows that Weber's ideal type can be re‐theorized to include any “non‐contradictory attributes”.