Search results

The twofold aim of this theory-building article is to raise questions about the ability of queer cinema to transform market culture and ideologies around gender and sexuality. First, the authors examine how the very capitalization of queer signifiers may compromise the dominant order from within. Second, the authors address how brands possibly can draw on these signifiers to project authenticity.

Through visual methods of film criticism and the semiotic analysis of three films (Moonlight, Call Me By Your Name and Portrait of a Lady on Fire), the authors outline some profound narrative tensions addressed by movie makers seeking to give an authentic voice to queer lives.

Brands can tap into these narrative attempts at “seeing the invisible” to signify authenticity. False sublation, i.e. the “catch-22” of commodifying the queer imaginaries one seeks to represent, follows from a Marcusean analysis.

In more practical terms, “seeing the invisible” is proposed as a cultural branding technique. To be felicitous, one has to circumvent three narrative traditions: pathologization, rationalization and trivialization.

In contrast to Marcuse's pessimist view emphasizing its affirmative aspects, the authors conclude that such commodification in the long term may have transformative effects on the dominant ideology. This is because even if something is banished to the realm of imagination, e.g. through aesthetic semblance, it can still be enacted in real life.

The purpose of this paper is to state new formulation of the programme‐styled framework of pansystems research and related expansions.

Pansystems‐generalized extremum principle (0**: (dy/dx=0)**) is presented with recognitions to various logoi of philosophy, mathematics, technology, systems, cybernetics, informatics, relativity, biology, society, resource, communications and related topics: logic, history, humanities, aesthetics, journalism, IT, AI, TGBZ* <truth*goodness*beauty*Zen*>, etc. including recent rediscoveries of 50 or so pansystems logoi.

A keynote of the paper is to develop the deep logoi of the analytic mathematics, analytic mechanics, variational principles, Hilbert's sixth/23rd problems, pan‐axiomatization to encyclopedic principles and various applications. The 0**‐universal connections embody the transfield internet‐styled academic tendency of pansystems exploration.

The paper includes topics: history megawave, pansystems sublation‐modes, pan‐metaphysics, pansystems dialogs with logoi of 100 thinkers or so, and pansystems‐sublation for a series of logoi concerning the substructure of encyclopedic dialogs such as systems, derivative, extremum, quantification, variational principle, equation, symmetry, OR, optimization, approximation, yinyang, combination, normality‐abnormality, framework, modeling, simulation, relativity, recognition, practice, methodology, mathematics, operations and transformations, quotientization, product, clustering, Banach completeness theorem, Weierstrass approximation theorem, Jackson approximation theorem, Taylor theorem, approximation transformation theorems due to Walsh‐Sewell mathematical school, Hilbert problems, Cauchy theorem, theorems of equation stability, function theory, logic, paradox, axiomatization, cybernetics, dialectics, multistep decision, computer, synergy, vitality and the basic logoi for history, ethics, economics, society OR, aesthetics, journalism, institution, resource and traffics, AI, IT, etc.

The author argues and explains that the indigenous Eastern epistemological frame of yin-yang balancing can be taken as a unique system of thinking toward a meta-perspective. It is not only deeply rooted in the indigenous Eastern culture traditions, but also bears salient global implications, especially in the domain of paradox management. The purpose and contribution of this chapter are twofold: (1) to explain the unique and salient features of yin-yang balancing (the “either/and” system to reframe paradox into duality as partially conflicting and partially complementary, both spatially and temporarily) as compared with the Western logic systems (the “either/or” and “both/or” or “both/and” systems); and (2) to explore the global implications of the “either/and” system for future paradox research, including the three unique themes of overlap between opposites with the “seed” of one opposite inside the other; threshold from the contingent balance between partial separation and partial integration in line with specific contexts through three operating mechanisms, and knot for the special role of third-party to shift paradox from a dyadic level to a triadic and even a multiplex level.

The author argues and explains that the indigenous Eastern epistemological system of Yin-Yang balancing should be taken as a novel system or frame of thinking, which is deeply rooted in the indigenous Eastern culture traditions, but it has significant global implications, especially in the domain of paradox management. The purpose of this paper is twofold: first, to provide a detailed elaboration of the indigenous Eastern epistemological system of Yin-Yang balancing in contrast to the Western logic systems; and second, to provide a roadmap for applying the system of Yin-Yang balancing to complex issues in the area of management, in general, and paradoxical issues, in particular.

This is a conceptual paper with a focus on theory-building.

The author elaborates on the indigenous features of Yin-Yang balancing, in contrast to Aristotle’s formal logic and Hegel’s dialectical logic in the West, to further explore the former’s global implications for the increased attention to research on paradox management. In particular, the author posits that Yin-Yang balancing appears to be better suited for paradox management than the more commonly used logics available in the Western literature. Built upon the Yin-Yang balancing, a practical tool of Duality Map for paradox management is proposed.

The system of Yin-Yang balancing proposed in this paper has the potential to embrace logical systems available in the West into a geocentric (East-meeting-West) meta-system. This paper further shows how to apply Yin-Yang balancing with the tool of Duality Map to the most salient paradoxes in the domain of management, including value-profit balance (triple bottom lines), exploration-exploitation balance (ambidexterity), cooperation-competition balance (co-opetition), globalization-localization balance (glocalization), institution-agency balance (institutional entrepreneurship), simultaneously positive and negative attitudes toward an entity (ambivalence), and etic-emic balance (geocentric) across all domains of management research.

The primary challenge for management researchers is to find a way to achieve a geocentric integration between the West and the East at the fundamental level of philosophy. The hope is that the philosophical traditions in the East will facilitate such integration. In particular, the Eastern philosophy of wisdom has a unique capacity to reframe paradox from a negative problem (i.e. a problem of inconsistency to be resolved by dualism in terms of separating opposite elements) to a positive solution (i.e. a solution of completeness or holism to be achieved by duality in terms of partially separating and partially integrating opposite elements).

Critical Theory was, more than anything else, a determined effort to keep alive the notion that there were alternatives to the existing cognitive order, one that seemed to find necessity in the contingent (and irrational) order of mature capitalism. Herbert Marcuse famously paid tribute to the power of the Imagination to destroy the illusion of the absence of alternatives to the existent, developing both an esthetic social theory and a social theory of esthetics. Yet the founder of Critical Theory, Max Horkheimer, was always suspicious of the Imagination, seeing it as predominantly a reproductive and not productive faculty – something that strengthened the hold of the existent on us, not the reverse. I argue that some of Horkheimer's interpretation of the role of the Imagination is rooted in his early work on Kant's Third Critique, which was conducted under the imprimatur of Gestalt psychologist Hans Cornelius. Thus suggests that there may be more connection between Horkheimer's early Gestalt-influenced thinking and his later work, and may even suggest possible directions for a post-Freudian critical theory.

In the face of external paradoxical requirements, the cognitive framework of managers and employees use to perceive, interpret and reconstruct information is important to ease anxiety and improve job performance. The Yin-Yang balancing of eastern philosophical thought is particularly good at explaining and predicting changes and conflict environments. For this reason, this study aims to propose the eastern construction of the paradoxical cognitive framework based on the Yin-Yang balancing theory and its antecedent framework.

This paper contrasts the similarity and differences between Chinese and Western philosophy’s thoughts on paradoxes. On this basis, the eastern construction of the paradoxical cognitive framework is proposed. Then, the paper puts forward the antecedent framework of managers’ cognitive framework and employees’ paradoxical cognitive framework.

This paper proposes the eastern construction of the paradoxical cognitive framework includes the following three dimensions: the unity-in-diversity of paradoxical elements, the asymmetric balance of paradoxical elements and mutual transformation of paradoxical elements. In addition, this paper proposes an antecedent framework of the eastern construction of the paradoxical cognitive framework – the paradoxical requirement of organizational environment exerts a direct impact on managers’ and employees’ paradoxical cognitive framework; managers’ paradoxical cognitive framework has a positive impact on paradoxical leadership; paradoxical leadership exerts an indirect impact on employees’ paradoxical cognitive framework through the collective paradoxical cognitive framework; paradoxical leadership directly affects employees’ paradoxical cognitive framework.

This paper focuses on comparing the similarities and differences of the individual paradoxical cognitive framework in Chinese and Western cultures and proposes the eastern construction of the paradoxical cognitive framework and its antecedent framework. Future research needs to further verify the theoretical framework proposed in this paper.

This paper makes a detailed comparison of the paradox views in Chinese and Western philosophy. It is the first to propose the eastern construction of the paradoxical cognitive framework and its antecedent framework, laying a theoretical foundation for future empirical research.

The purpose of this paper is to argue that narrative methodology is increasingly caught in an ideological deadlock set in terms of a false choice between meaning (an unconditional respect for the voice of experience) and truth (the scientific validation of stories), which has led to an increasing dismissal of analysis in narrative research. Inadvertently, however, this development has also heightened vulnerability to ideological deception in storytelling.

Through the lens of Žižek's theory of ideology, this paper offers a reflection on narrative analysis that proposes a renewed critical perspective on “writing responsibly” about organizations by repositioning narrative analysis and its purpose vis‐à‐vis science, storytelling and ideology.

Žižek's conception of ideological fantasy highlights the impotence of cognitive forms of ideology critique in this age. He stresses how this reality is pervaded as deeply by fetishistic illusions as is thought. These illusions, disseminated through narrative, serve as the backbone of everyday practices in organizations and society, based on a process of symbolic “quilting” that is designed to cover up the traumatic emptiness of central signifiers used to make sense of experience. Semiotic analysis enables people to recognize how they constantly “re‐write” this experience in organizational narratives and science to erase from view the structural impossibility of social fantasies.

Three areas for the semiotic analysis of narratives are identified that merit special attention for the recognition of this ideological deception in stories: the entwinement of fact and fiction, the interplay of form and content and the use of perspective and voice.

Žižek's theory has not been systematically applied yet as a methodological tool in narrative research and analysis, while it affords a promising way to critically negotiate the pitfalls of representation in organization and business research.

This is an interpretive study in the sociology of literature that explores Aeschylus’s trilogy of dramatic plays known as the Oresteia. The plays dramatize a normative argument that exemplifies the dialectical struggle between domination and democracy. Social relations are characterized by agon (struggle), domination, and contradictions brought about by learning through suffering. These social realities reflect the primary theoretical claim of radical interactionism (RI) that domination and conflict are profound, pervasive, and perennial. On the interpersonal level, the plays dramatize structure, agency, role-taking, and the Thomas Axiom. As the first drama to interrogate an inchoate polity as an object of the public’s gaze, the Oresteia anticipates the sociological importance of critical consciousness, collective decision-making, political institutions, moral and, ultimately, cultural transformation. Despite a social context of slavery, imperialism, xenophobia, ostracism, misogyny, exclusivity, and constant warfare, the Oresteia foreshadows Western civilization’s ideals of legal-rational domination, citizenship, human rights, persuasion, and justice that have been imperfectly institutionalized to reduce surplus domination. The West still struggles to realize those ideals.

The paper debunks Peter P. Li’s assertion that Yin-Yang is superior to any other cognitive frames or logical systems for paradox research. The purpose of this paper is to alert the Chinese indigenous management researchers to the danger of Chinese exceptionalism and over-confidence.

To show that Peter P. Li’s assertion is doubtful, the authors identify the flaws in his analysis.

The authors find that there are three serious flaws in Peter P. Li’s analysis. First, there are four defects in the typology of cognitive frames he built in order to compare Yin-Yang with the others. Second, his understanding of dialectics in general and Hegelian dialectics in particular is flawed. And finally, without resorting to Yin-Yang, many scholars can develop theories that are equivalent to those derived from Yin-Yang.

Due to the page limit, this paper only focuses on arguing that Yin-Yang is not superior to other cognitive frames or logical systems without going one step further to explain in which situations Yin-Yang are valuable and might be more suitable than others for helping us understand some research issues.

This paper implies that we should not blindly believe that the Chinese way of thinking and acting is superior to other people’s. Chinese people should be open-minded in the globalized era, not only promoting their own culture but also appreciating and learning from other cultures.

The reduction of cultural exceptionalism and ethnocentrism can make cross-cultural communication and interaction smoother.

This paper is a rigorous critique on the “Yin-Yang being superior” assertion of Peter P. Li.