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In this chapter I draw on the philosophical anthropology of Bruno Latour to propose an account of the work of research ethics. Through a consideration of research ethics as text, I explore the ways in which any such text needs to be accompanied – by people, by processes, by other voices or other texts – in order to become meaningful and then impactful for the ethnographer of education. Research ethics are thus positioned as the technological outcome of a dialogue that is prone to misunderstanding and misinterpretation, notwithstanding the strictures of the processes and policies that increasingly seek to codify the work that ethnographers do in the field. Through arguing for Latour's recent philosophical anthropology as a conceptual toolkit for the exploration of research ethics, I propose that it is research ethics as object that should be the focal point for ongoing ethnographic inquiry.

This introductory chapter opens up with the notion of ‘technologies of trauma’ and the appropriation of trauma as a cultural form in modernity aided by technologies of vision and sound. Trauma in modernity has been intimately welded with witnessing and testimony, illuminating an inter-relationship with technologies which simulates our senses and affect, with its capacities to re-present past events through present consciousness, and its ability to produce a moral economy in their own right. Humanity's reliance on technologies to narrate and circulate trauma as a cultural form of exchange and transaction articulates a moment of transcendence in which media as cultural artefacts reconfigure trauma as a cultural form. The notion of second-hand witnessing and the simulation of trauma as a shared and popular genre unleashes trauma as a resonant genre bound with technologies which renew human bonds. Equally it can be reduced to fiction or give way to compassion fatigue. In historically tracing the movement of technologies of trauma as a cultural form over time from televisual witnessing to its aesthetic or perverse renditions in the digital age, the chapter discerns trauma's machinic bind and its enactment as a cultural artefact couched within the sensorium of affect and ethics. The development of mass technological forms over time, from print to the digital age, also concerns the rise of trauma as a cultural form in terms of witnessing, testimony, memorializing, mourning and commemoration. Within these configurations the traumatized human figure is submerged through time as one equally enacted and abstracted through the formats of technology and consumption.

The reasons for teaching an explicit ethical component in business courses are reinforced in contemporary contexts where governments have ceded roles to private organisations. However, new approaches to business ethics teaching are needed that take into account this changed environment. This chapter argues that the recent controversy surrounding Mark Moore's theory of public value (1995) invites an investigation into the use of his theory in courses spanning business management and public sector management. Further, we argue that public value incorporates several approaches to corporate social responsibility, as well as providing a theory of liberal government and an account of virtue ethics which are strong teaching tools.

Based on a critique of reductive understandings of physicality, this chapter explores the significance of embodied materiality, the artefactual physical, the role of the living body and embodiment in relation to ‘intra and inter’ practices of leadership from a phenomenological perspective. Using a phenomenological and cross-disciplinary approach, issues of an embodied physicality in leadership are systematically explored and implications discussed beyond physicalist empiricism and meta-physical idealism. Furthermore, the chosen phenomenological approach reveals problematising limitations of naturalist and constructionist approaches.

Following Merleau-Ponty an extended understanding of physicality as well as the significance of the co-constitutive role of embodiment, inter-corporeality and intra-action in and of leadership practices in organisational life-worlds are identified and discussed. Insights into the role of corporeal materio-socio phenomena and expressions of meaningful practices of leading and following are rendered. The chapter concludes by noting limitations and implications of embodied physicality and physical inter-becoming of ‘bodiment’ for a more integral and sustainable conception of leader-and followership in organisations. Through its specific post-dualistic approach the chapter provides an innovative perspective on the interrelations between living, material, bodily and embodied dimensions of physicality in leadership.

In this chapter I build upon the case I argued in Volume 1 of this series (Carpenter, D. (2016). The quest for generic ethical principles in social science research. In R. Iphofen (Ed.), Advances in research ethics and integrity (Vol. 1, pp. 3–18). Bingley: Emerald). There I established arguments for eschewing principlism and other well-established theories of practical ethics, such as deontology and consequentialism, in favour of virtue ethics. I drew on the work of Macfarlane (2009, 2010) in making a case for virtuous researcher and virtuous research. In this chapter, I draw attention to the role and conduct of ethics committees in reviewing research. If we are to consider the ethics of research and researchers, then we might also consider the ethics of reviewing and reviewers. Whilst there is an abundance of codes and similar documents aimed at guiding research conduct, there is relatively little to guide ethics committees and their members. Given the argument that a virtue ethics approach might help committees evaluate the ethics of proposed research and researchers, it could equally be the case that virtue ethics could be useful when thinking about the work of committees and ethics review. In this chapter I attempt to relocate and develop Macfarlane’s work by examining its application to the work of ethics committees and the virtues of their members. In particular, I will consider the virtues that reviewers should exhibit or demonstrate when reviewing research, and what we might take as the telos of ethics committees.

This chapter explores the use of three different approaches to capturing other perspectives in lesson study: lesson artefacts, pupil voice and pupil participatory approaches. Lesson artefacts and pupil voice appear to be the more common, whereas pupil participatory approaches are more recent initiatives in a lesson study context. Observation of pupils provides one perspective, but is limited because, among other things, it does not include the pupils’ perspectives. These approaches, especially when used together in triangulation, can provide a broader and potentially deeper understanding of pupil learning.

Creativity is a critical skill across disciplines and contexts, and it is an important trait for humans to survive and thrive, personally and collectively. The fast-paced culture of business innovation has sought to promote and reward creativity as a coveted thinking skill. Creativity in and of itself, however, is a value-neutral construct, because novel and effective ideas may also have negative consequences. This darker aspect of creativity has come to the forefront in many recent cases, particularly in contexts involving digital and networking technologies, where the rapid pace of technological change does not encourage the kind of deliberative thinking necessary for nuanced and ethical business decisions. The authors consider why education is essential for expanding the ethical capacity of creative agency in business, describing the need to bring creativity and ethics together in educational opportunities and cultural values. The authors explore the idea of ‘wise creativity’ and the need to infuse more human-centred learning from the arts and humanities into business fields. Further, the authors suggest better practices for creative business education, such as: infusing real-world ethics learning into business education and professional development; infusing the liberal arts curriculum in business; offering opportunities for arts-based approaches in business learning; and instilling genuine mindfulness training in business education environments. The authors’ focus is on a shift away from a culture that values creativity purely as an instrumental approach for greater profitability, and towards one that values wise and humanizing creativity for good business practices that consider societal and individual wellbeing.