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In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).

Entrepreneurship evolves in and around fields, particularly around the creation of opportunities. A central problem remains that entrepreneurial opportunities are both distributed among and co-created by embedded actors. We propose framing this in cultural terms as a “multiverse problem,” whereby entrepreneurial possibilities are understood within the bounds of a field, but also through traversing adjacent topographies. We argue that a focus on entrepreneurial moments captures important dynamics that bring together adjacent possibles, leading to drastically different pathways. The usefulness of this argument is illustrated in this paper through the articulation of a cultural cartographic approach to mapping and realizing entrepreneurial possibilities. We develop four principles of cultural cartography, apply them to several examples, and demonstrate implications to cultural entrepreneurship and adjacent theoretical traditions.

In this paper, I applaud but also critique the project to integrate the literatures on stakeholders, non-market strategy, and social movements under the umbrella of business and society. My main concern is that some may perceive this integrative effort as hinging on a kind of applied economic imagery of actors and interests that valorizes instrumental, strategic action. Building on scholarship at the interface of social movements and organizations, I argue for the fruitfulness of a broader institutional approach to business and society.

Recent research develops theory and evidence to understand how organizations come to be seen as “actors” with specified features and properties, a core concern for phenomenological institutionalism. The authors use evidence from changes in research designs in the organizational study of institutional logics as an empirical strategy to add fresh evidence to the debates about the institutional construction of organizations as actors. The case is the research literature on the institutional logics perspective, a literature in which organizational and institutional theorists grapple with long-time social theory questions about nature and context of action and more contemporary debates about the dynamics of social orders. With rapid growth since the early 1990s, this research program has elaborated and proliferated in ways meant to advance the study of societal orders, frames, and practices in diverse inter- and intra-organizational contexts. The study identifies two substantive trends over the observation period: A shift in research design from field-level studies to organization-specific contexts, where conflicts are prominent in the organization, and a shift in the conception of logic transitions, originally from one dominant logic to another, then more attention to co-existence or blending of logics. Based on this evidence, the authors identify a typology of four available research genres that mark a changed conception of organizations as actors. The case of institutional logics makes visible the link between research designs and research outcomes, and it provides new evidence for the institutional processes that construct organizational actorhood.

Narrow, managerially centered notions of organizational culture remain hegemonic, marginalizing richer, anthropological approaches as well as efforts to understand how the beliefs and practices of organizations are fundamentally shaped by the wider societal dynamics within which they are embedded. In this paper, the authors draw upon recent efforts to explore the interface of scholarship on practice and the institutional logics perspective to highlight the utility of a practice-driven institutional approach to the study of organizational culture that brings society back in. Empirically, the authors present a longitudinal case study of a Chinese private enterprise, and analyze how the unfolding dynamics of a strong community logic increasingly affected by a rising market logic, shaped the formation of political coalitions internally and externally as organizational members aimed to maintain truces between the push and pull of logics over a period of 22 years. Through an analysis of seven episodes that we conceptualize as “cultural encounters,” the authors find that a combination of compartmentalization and overall integration of logics contributes to provisional truces, and that people in the same cohort who share common geographic socialization are more likely to form allies. Our aim is to encourage future scholars to study how societal beliefs and practices work their way into organizations in a variety of explicit as well as more mundane, hidden ways.

This paper examines how cultural holes that exist at the intersection of institutional fields influence the exploitation of entrepreneurial opportunities. Through an exploration of physician-founded ambulatory surgery centers in the United States, we examine how the presence of cultural holes presented doctors with alternative beliefs, values, and practices to overcome the cultural constraints around entrepreneurship within the medical profession. In doing so, this study extends cultural entrepreneurship research by bringing cultural holes to the forefront, empirically showing how they facilitate entrepreneurial action and proposing other contexts where cultural holes may affect entrepreneurial actions and outcomes.

This paper explores the role of institutional objects in the constitution of institutional logics. Institutional objects depend for their objectivity on the goods produced through those objects, such as economic models, passports, or sacred texts. The authors theorize institutional logics as grammars of valuation that institutionalize goods through institutional objects. The authors identify four value moments through which goods are objectified: institution, the instituting of a good, a belief and an imagination of its objective goodness; production, how the good is produced, what practices are productive of the good; evaluation, how good is the good, the practices and objects through which worth in terms of that good is determined, and territorialization, the domain of reference of the good, to what objects and practices a good can and does refer in its instantiations. The authors assess the adequacy of our model through an institutional object based on the good of “market value” – i.e., an options pricing model. The authors discuss the implications of these findings for institutional logical theory and the sociology of valuation.

Institutions have the capacity to constrain and regulate behavior. Social problems and their remedies are not exempt from this reality. Consequently, actors attempting to ameliorate pressing problems must do so within the existing frameworks of acceptable and unacceptable paths toward justice. The current study combines the institutional theory and social movement literatures to highlight how this dilemma affects the resource mobilization process. Elites control resources critical to solving social problems. Yet, they often benefit from the very institutional arrangements that have led to a social problem’s emergence. This contradiction then requires those seeking to alleviate social problems to construct a narrative that will simultaneously entice elites to give without challenging elites’ institutional position. The paper empirically investigates the National Association for the Advancement of Colored People (NAACP) and the United Negro College Fund’s (UNCF) efforts to gain support from the Rockefeller family and its foundations between 1928 and 1954. A comparative historical analysis of correspondence records identifies the critical differences that led to the UNCF receiving millions in support from Rockefeller interests while the NAACP was routinely denied funding.

Drawing on insights from a yearlong ethnography and in-depth survey of the members of a Buddhist monastery located in the heart of modern Europe, we examine how members of the organization come to be more or less involved in the organization and in its core institutional logic. Here we present an exploratory analysis of how individuals’ beliefs about Buddhism and its relationship to everyday life are deeply intertwined with and articulated into different regimes of organizational activities, rituals, and religious practices. Borrowing from institutional logics theory, we use methods for illustrating the relational structure that articulates dualities linking beliefs and practices together. We show that dually ordered assemblages can reveal different types of logics embraced by different members of an organization. Our principal contention is that the greater the structural alignment between an individual’s belief structure, their repertoire of practices, and the institutional logic of the organization, the more well integrated that individual will likely be within the organization, the higher the probability of transformational changes of personal identity, as well as the greater probability of overall success in organizational membership recruitment and retention.

A key feature of performance in many professions is that of vigilance, carefully monitoring one’s environment for potential threats. However, some of the characteristics that may make someone successful in such work may also be more likely to make them fail in the long-term as a result of burnout, fatigue, and other symptoms commonly associated with chronic stress. Among these characteristics, neuroticism is particularly relevant. To exert the effort that vigilance work requires, sensitivity to threats, a core aspect of neuroticism, may be necessary. This is evidenced by higher rates of neuroticism in vigilance-related professions such as information technology (IT). However, other aspects of neuroticism could attenuate performance by making individuals more distractible and prone to burnout, withdrawal, and emotional outbursts. Four perspectives provide insight to this neuroticism–vigilance paradox: facet-level analysis, trait activation, necessary conditions, and job characteristics. Across these perspectives, it is expected that too little neuroticism will render employees unable to perform vigilance tasks effectively due to lack of care while too much neuroticism will cause employees to become overwhelmed by work pressures. Contextual and personological moderators of the neuroticism–vigilance relationship are discussed, as well as two behavioral styles expected to manifest from neuroticism that could explain how neuroticism may be associated with either good or bad performance-relevant outcomes.