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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).

The very nature of organizational life is transforming as collaborative technologies erase the prerequisite of co-location for collaboration. Using three example cases of which we have been a part, World Vision, the American Society for Association Executives, and Healthy Kids Healthy Schools, we illustrate how such technology is also augmenting the generative capacity of the Appreciative Inquiry (AI) Summit methodology. We then use the five principles of wikinomics that Tapscott and Williams (2010) identify as keys for organizational thrival into today’s digitally connected world: collaboration, openness, sharing, integrity, and interdependence, as a lens for examining how the virtually connected AI Summit is a whole-system change methodology that helps to promote these principles. The chapter concludes with lessons on integrating collaborative technology into summit designs and opportunities for future experiments in this domain.

Citizen willingness to participate in social action depends, in part, on certain beliefs about the world and one's power to initiate change. This study examines how belief in a just world (BJW) affects willingness to participate in social action. The model also incorporates antecedents to BJW, including personality factors (authoritarianism, self-esteem, powerlessness); political orientation (national identity, patriotism); social characteristics (religiosity, ethnicity, education, income); and the relationships among these factors. Data are from a representative sample of the Jewish Israeli population. Findings indicate that as BJW decreases, so to does the willingness to act, and that personality, political, and social characteristics influence both BJW and willingness to participate in social action.

A surface view of monotheistic or “Western” religions might lead some to infer a singularity to truth that is inconsistent with paradoxical thinking. The author explores a key Biblical narrative common to both Judaism and Christianity – the story of origins that unfolds in the Garden of Eden. The author posits that the foundations of those belief systems, and particularly those of Christian theology, are paradoxical as evidenced in their historic texts (i.e., the Old and New Testaments of the Bible). A foundational paradox of an “ought versus is” (ideal vs. actual) tension that underlies or intertwines in knot-like fashion with other paradoxes is identified in ways that account for a current world view marked by temporality (in tension with eternality) and becoming (in tension with being). These tensions are made salient as humans continually work toward ideals that seem always just out of reach. Paradox conceptualization is also expanded to propose the notion of mutual embeddedness rather than mutual exclusivity of opposites. Implications for organizational paradoxes are explicated, along with directions for future research based on novel insights provided by the juxtaposition of religion and paradox.

To examine whether indigenous critiques of globalization and critical theories of modernity are compatible, and how they can complement each other so as to engender more realistic theories of modern society as inherently constructive and destructive, along with practical strategies to strengthen modernity as a culturally transformative project, as opposed to the formal modernization processes that rely on and reinforce modern societies as structures of social inequality.

Comparison and assessment of the foundations, orientations, and implications of indigenous critiques of globalization and the Frankfurt School’s critical theory of modern society, for furthering our understanding of challenges facing human civilization in the twenty-first century, and for opportunities to promote social justice.

Modern societies maintain order by compelling individuals to subscribe to propositions about their own and their society’s purportedly “superior” nature, especially when compared to indigenous cultures, to override observations about the de facto logic of modern societies that are in conflict with their purported logic.

Social theorists need to make consistent efforts to critically reflect on how their own society, in terms of socio-historical circumstances as well as various types of implied biases, translates into research agendas and propositions that are highly problematic when applied to those who belong to or come from different socio-historical contexts.

An effort to engender a process of reciprocal engagement between one of the early traditions of critiquing modern societies and a more recent development originating in populations and parts of the world that historically have been the subject of both constructive and destructive modernization processes.

In this chapter, we used a research-based case study titled “The Desirable Prince Meeting” to explore how interdisciplinary theoretical perspectives on the child can be used to prompt critical reflection on socially just equity praxis in early childhood education. We argue that using multiple theoretical perspectives to analyze teaching and learning can generate and drive critical reflection on equity praxis more effectively than using a single perspective that presents a single truth about teaching and learning moments.

Contemporary sociologists implicitly assume or explicitly state that classical social theorists shared the Enlightenment’s optimistic vision that society would become more rational, free, ethical, and just overtime. I reexamine the primary works that laid the foundation for sociology and resituate them in their neo-Romantic origins.

Close readings of formative texts are provided to revisit modernist critiques of social progress in turn of the century sociology. The works of Ferdinand Tönnies, Thorstein Veblen, Emile Durkheim, Georg Simmel, and Max Weber exemplify this tradition.

Insights from social theory written during and around the neo-Romantic period mirrored the Zeitgeist, a time fascinated with irrationality, moral decay, unconsciousness, decadence, degeneration, cynicism, historical decline, and pessimism. However, classical sociology’s pessimism should not be interpreted as anti-modern. Rather, it contributed to the Enlightenment’s maturation.

Contemporary sociologists should recover the spirit of classical sociology’s gloomy extension of the modern project and bring societal processes to consciousness through human reason, untainted by the fable of progress. Without rational grounds for optimism, the most honest and sincere way to preserve the hope for alternatives and emancipation is through the continuation and advancement of the pessimistic tradition. To formulate new disillusioned theories of society, sociology ought to draw from its ignored tragic legacy.

Rather than accept accounts of classical sociologists as believers in progress, the tradition reveals a world of increasing disenchantment, atomization, anomie, alienation, confusion, quarrel, rationalization devoid of value, and unhappiness. Providing society thoughtful, systematic accounts of its own estrangement advances the project of modernity.

In this chapter I argue that education cannot escape being influenced by the economic, political and cultural effects of globalization. Through an examination of the policies of national governments, agenda of international organizations such as the World Bank and UNESCO, the global practices of privatization, accountability and managerialism, I demonstrate that education is being used as a tool of neo-liberal economic reform, a process that increases inequalities and marginalizes the already unheard voices. I argue that any analysis of globalization and its impact on higher education requires stepping back from all interactions and practices and asking basic questions about what these terms imply, why they function the way they do, and whose interests they serve. A critical analysis of the transformation of universities and thus the knowledge produced is essential as it affects and infiltrates our very consciousness. I argue that while higher education is being restructured under the neo-liberal economic rationality it is important for educators to find out what will be gained and what will be lost before going ahead with such restructuring. I also contend that the neo-liberal economic rationality of globalization has framed the restructuring of education in such a manner that its function has changed from production of knowledge to production and management of wealth. As a result of accepting the dominant discourse of the globalization agenda without much critical analysis or debate regarding its consequences, education has lost its basic function of producing democratic citizens.

In this chapter, we will be exploring the concept of the Lesser Peace revealed in the Tablets of Bahá’u’lláh founder of the Bahá’í Faith, who offers this inevitable future state of global peace and unity. A time that all citizens of good faith and a thriving and flourishing economic system aspire towards. We will offer some ideas on the role of business and the implication of current and future economic systems in contributing towards that Lesser Peace, will be highlighted along with some key concepts that will form the flow of this chapter: (1) the interdepence of the peoples and nations of the earth (2) the unity in the economic sphere and (3) how the welfare of the part means the welfare of the whole and the distress of the part brings distress to the whole. At the centre of our chapter is the key element for reaching this elevated New World Order, which will derive from ‘the spiritualization of the masses’ in connection to a new economic and business paradigm.