A reinvigorated social theory based on the social philosophy of John Dewey, George Herbert Mead, William James, and others has begun to make significant contributions to…
A reinvigorated social theory based on the social philosophy of John Dewey, George Herbert Mead, William James, and others has begun to make significant contributions to the study of human societies. The so-called “Pragmatic Turn” in philosophy and social theory, associated especially with Richard Rorty and Hans Joas, has drawn our attention to the role of habit and creativity in social action. This chapter reviews some of these trends, but argues that the modern revival of neopragmatism sidesteps many of the core insights of the classical pragmatists. Relating the issue to Michael Burawoy's call for “public sociology,” and drawing on the pragmatism of C. Wright Mills, a critical public pragmatism would seek to provide the preconditions for democracy via the cultivation of a public that valued what Dewey called “creative intelligence,” and what Mills called “the sociological imagination.”
Although employee race has been an actively investigated area of scientific inquiry for decades, a thorough and informed understanding of the role of race in the…
Although employee race has been an actively investigated area of scientific inquiry for decades, a thorough and informed understanding of the role of race in the organizational sciences has eluded us for a number of reasons. The relationship of race and stress in organizations is a prime example of this neglect and deficiency in our knowledge base, as little work has been done in this area. We attempt to address this limitation in the literature by proposing an inductively derived, review-centric framework that attempts to articulate the multiple intermediate linkages that explain the process dynamics taking place in the relationship between employee race and health and well-being in organizations. We argue that socialization processes, social networks, information and resource access, and mentoring contribute to distance and differences between racial minorities and nonminorities concerning control, reputation, performance, and political understanding and skill, which in turn, creates barriers to success, and increased stress and strain for racial minorities. The implications of this framework along with directions for future theory and research are discussed in this chapter.
The fateful question for our time is what comes after post-modernism, what comes after the after? Building upon the insight of Thomas Mann in Dr. Faustus, the great…
The fateful question for our time is what comes after post-modernism, what comes after the after? Building upon the insight of Thomas Mann in Dr. Faustus, the great fictional study of the post-modern composer Adrian Leverkuhn, and upon insights of some of the post-modernists themselves, this after hovers as the lingering but ultimately expunged final (dissonant) chord whose uncanny presence in absence turns cosmic emptiness into the cult of memory, ritualized attentiveness to the faded chord that connects us back to a departed world of meaning by a gossamer thread. A vision of this ritual is acted out in the greatest of all works of deconstruction, The Recovery of Lost Time, in which Marcel Proust guards this attenuating thread with his life like the Wichita lineman, for that is his life. The traveler stranded at the beginning of the epic novel can no longer go forward – there is no more track to lay and no destination to lay it toward – only the obscured recesses of a lost world (long ago when the future still existed), now as fugitive as the years.
To encourage radical social theory in a time dominated by a sense of cultural despair and the futility of social transformation to reimagine the possibilities for…
To encourage radical social theory in a time dominated by a sense of cultural despair and the futility of social transformation to reimagine the possibilities for innovation inherent in such end times. Such a time of ending can also by its nature serve to inspire new beginnings.
To call social theorists as part of their vocation to look for signs of and cultivate such new beginnings.
Such an inquiry must pry and probe beneath the surface of cultural expression and political movements in a time of cultural repression to deeper aspirations for change and renewal, in particular in this case, to the culture of fantasy in literature, cinema and other complex and often veiled forms of expression.
To offer ways for theorists and teachers to begin exploring and encouraging wherever possible the release of the transformative imagination. The social implications involve the reanimation and rekindling of a radical social imagination: by generating dialogue and new ways of thinking it serves as one of the precursors of genuine social movements for change and specifically today for conceptualizing a post-industrial, post-liberal society.
As discussed directly, this essay is original not in asserting the profound role of the political, moral, and utopian imagination in spurring movements for change, but in characterizing this period – one of narrow factualism/literalism, instrumentalism, and pragmatism – as one ripe for such a renewal of the imaginative project.
The greatest danger for radical social theory in an age of empire is not its own hidden imperial ambitions – though these are never to be discounted – but rather its…
The greatest danger for radical social theory in an age of empire is not its own hidden imperial ambitions – though these are never to be discounted – but rather its search for consolation in reactivity, that is, in efforts to escape from the hegemony of imperial discourses. Long accustomed to reign, these discourses suck up all available light, leaving as openings only the will to darkness. Such contrariness has led to the self-medicating backwater of post-modern ahistoricism and anti-narrativism, the end of meaning, the celebration of discord and disenchantment, of trauma and tear, where “noise too has its pleasures” and we can wonder “what Empire?” For those unable to bear this metasilence, there is a further flight to theory, any theory, that would cushion the trauma, quiet the questioning, in particular the dark wisdoms of Freud, Augustine, Leo Strauss, Thucydides. Too often, even the Frankfurt School – note the incomplete label “Critical Theory” – has been conjoined to counterhegemonic enterprises, and to what in its analysis of alienation and reification could too easily result in the resolution to bear the agonies of empire in an inevitably fallen world.
A hasty Bockwurst mit Sauerkraut to provide energy for the afternoon, those well‐earned succulent spare ribs or crisply barbecued Schweinshaxen to sink one's teeth into, yet another Löwenbräu hangover, queueing resignedly for taxis in the snow, discovering the recently completed U‐5 line on the U‐Bahn … just some of the memories that Productronica '85 may conjure up!
Explains that servant‐leadership is a leadership term and philosophy which was originated by Robert K. Greenleaf, and which puts serving the greater needs of others as the…
Explains that servant‐leadership is a leadership term and philosophy which was originated by Robert K. Greenleaf, and which puts serving the greater needs of others as the primary goal of leadership. In a ground‐breaking 1970 essay, entitled The Servant as Leader, Robert Greenleaf suggested how caring for our many institutions, and each other, can occur through the practice of servant‐leadership. In the 1980s and 1990s servant‐leadership has become a major focus and goal in leadership and management writings, and in organizational practice.