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Suggests that often untapped human strengths have major importance in the search for exceptional performance. Argues that information technology has not and will not…
Suggests that often untapped human strengths have major importance in the search for exceptional performance. Argues that information technology has not and will not replace such qualities, as had been thought in the 1980s. Looks at ways to maximize human resources in a world of organizational change, suggesting that there is need for a shaping of a dynamic set of relationships at all organization levels, and that the needs, aspirations and potential of people hold the key.
NOT for a long time have books and libraries featured in the correspondence columns of The Times and other newspapers as regularly as they have in 1960. Earlier in the year Sir Alan Herbert's lending rights' scheme had a good run, and we have clearly not yet heard the last of it. Indeed, a Private Member's bill on the subject is to have its second reading in Parliament on December 9th. More recently, the Herbert proposals have had a by‐product in the shape of bound paperbacks, and a correspondence ensued which culminated in Sir Allen Lane's fifth‐of‐November firework banning hard‐covered Penguins for library use.
Drawing upon Alfred Sohn-Rethel's work, we argue that, just as capitalism produces abstract labor, it coproduces both abstract mind and abstract life. Abstract mind is the…
Drawing upon Alfred Sohn-Rethel's work, we argue that, just as capitalism produces abstract labor, it coproduces both abstract mind and abstract life. Abstract mind is the split between mind and nature and between subject/observer and observed object that characterizes scientific epistemology. Abstract mind reflects an abstracted objectified world of nature as a means to be exploited. Biological life is rendered as abstract life by capitalist exploitation and by the reification and technologization of organisms by contemporary technoscience. What Alberto Toscano has called “the culture of abstraction” imposes market rationality onto nature and the living world, disrupting biotic communities and transforming organisms into what Finn Bowring calls “functional bio-machines.”
This study compares parallel philosophies of the work of American educator John Dewey in Art as Experience and the arts infused educational approach of the Reggio Emilia…
This study compares parallel philosophies of the work of American educator John Dewey in Art as Experience and the arts infused educational approach of the Reggio Emilia Schools of Italy.
This historical and contemporary comparative, cross-cultural analysis explores educational approaches that incorporate the arts in the process of learning and the use of democratic processes in collaborative learning approaches. Data sources include primary source historical documents, field observations, interviews, and primary source educational materials.
Similarities are identified across cultures and time in the examples analyzed for commonalities including arts creation as central to the processes of learning, democratic processes in collaborative project learning experiences, community involvement as an integral part of the learning processes, and imagination and communication as consistent elements in the experiences of the school. This study provides a historical and contemporary context for the cross-cultural analysis of the use of art in the learning processes as described by American educator John Dewey and the educators in the Reggio Emilia schools of Italy.
Appreciative Inquiry is a constructive inquiry process that searches for everything that “gives life” to organizations, communities, and larger human systems when they are…
Appreciative Inquiry is a constructive inquiry process that searches for everything that “gives life” to organizations, communities, and larger human systems when they are most alive, effective, creative and healthy in their interconnected ecology of relationships. To appreciate, quite simply, means to value and to recognize that which has value – it is a way of knowing and valuing the best in life. In the language of Positive Organizational Scholarship it means a research focus – a positive bias – seeking fresh understanding of dynamics described by words like excellence, thriving, abundance, resilience, or exceptional and life-giving (Cameron, Dutton & Quinn, 2003). In this context the word appreciate means to value those things of value – it is a mode of knowing often connected to the idea of esthetic appreciation in the arts. To appreciate also means to be grateful or thankful for – it is a way of being and maintaining a positive stance along the path of life’s journey. And not incidentally, to appreciate is to increase in value too. Combining the three – appreciation as a way of knowing, as a way of being and as an increase in value- suggests that Appreciative Inquiry is simultaneously a life-centric form of study and a constructive mode of practice. As a form of study, Appreciative Inquiry focuses on searching systematically for those capacities and processes that give life and strength and possibility to a living system; and as a constructive mode of practice, it aims at designing and crafting human organizations through a process in which valuing and creating are viewed as one, and where inquiry and change are powerfully related and understood as a seamless and integral whole. But the key to really understanding Appreciative Inquiry is to put the emphasis on the second word in the inseparable pair. While many are intrigued with the Appreciative Inquiry positive bias – toward the good, the better, the exceptional, and the possible – it is the power of inquiry we must learn more about and underscore. Inquiry is all about openness, curiosity, creative questioning; its spirit involves what Whitehead once called “the adventure of ideas.”
Analysts of modern-day sub-Saharan Africa have argued that its “neopatrimonial regimes,” descending from pre-colonial polities, translate badly to the scale of the…
Analysts of modern-day sub-Saharan Africa have argued that its “neopatrimonial regimes,” descending from pre-colonial polities, translate badly to the scale of the nation-state and hinder democratic accountability. In this paper, I argue by contrast that the problem with today’s failed or failing states is that they are not patrimonial enough, if we understand patrimonialism in classic Weberian terms as a system based on traditions of reciprocal interdependence between rulers and citizens, and characterized by personal but malleable ruling networks. I make this argument by showing how the Asante Empire in the 18th and 19th centuries shifted from a working model, incorporating both patrimonial and bureaucratic forms of authority, to an exploitative one that reneged on its traditional commitments to the wider public. The cause of this shift was the expansion of exchange with European nations as a rival avenue to power and wealth. This problem continues today, where African rulers are incentivized by the demands of global banks, the United Nations, and G20 governments rather than internal authority traditions, thus limiting their ability to establish locally effective and publically accountable hybrids of patrimonial and bureaucratic governance.