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This paper argues that the quest for meaning and the problem of suffering are in an irresolvable state of tension and that this tension remains of central importance in modernity and a prominent issue in the reconstruction of contemporary social theory and social science.

The approach focuses on an examination of the work of Max Weber and Emmanuel Levinas on issues of rationality and suffering bringing them into a productive dialogue and juxtaposition.

The work of Max Weber shows how practices of rationality in modernity are still haunted by the ethical call to responsibility that suffering incurs. The work of Emmanuel Levinas complements and reconfigures Weber’s framing of the issues involved and deepens the general point that a reconstructed social theory would incorporate the implications of suffering more deeply into its practices.

A social science and social theory oriented by an epistemological framework is inadequate to the ethical responsibility the presence of suffering invokes. A reconstructed social theory in an ethical framework calls for the best knowledge capable of being produced. As such, a nihilistic or disengaged pluralism, as well as a social science framed primarily by methodological concerns, is inadequate. What will be required is both critical examination of explicit and implicit assumptions of theory and research as well as active, engaged dialogical practices with alternative perspectives.

An engagement between Weber and Levinas is almost unprecedented, especially on issues rationality and suffering despite their shared perspectives. What Levinas offers the reconstruction of social theory today is explored.

This chapter employs analytic autoethnography to explore and reflect on the author's quest for meaning and whether this redefines or undermines the concept of authenticity as interpreted by the primary advocates of authentic leadership. The data start from author's studies in the Air Force Engineering Military Academy. Turcan develops the typology of search for meaning and its four types: dreamlanding; self-actualising; missing out; and self-transcending. The meaning of life is conspicuously absent from the authentic leadership literature and yet if a leader does not address it how can they function effectively as a leader? This typology may guide future research at this intersection.

Relationships are socially constructed by companies in interaction. This study explains the dynamic character of business-to-business relationships with the aid of rules theory, a theory borrowed from the communications field. Two forms of rules are identified: constitutive rules guide the interpretation of the other's acts, and regulative rules guide the appropriate response to the interpreted act. Rules theory asserts that companies act as if applying these rules. Relationships provide not only the context in which the parties’ acts are performed but are also the result of such acts. Thus, relationships are potentially reshaped each time one party performs an act and the other party gives meaning to that act and reacts.

For all that many technology designers today gloss their work in terms of “creating meaningful experiences,” most design is focused on efficiency, productivity, self-indulgence, and pleasure-seeking, and little discussion has been had on what “meaningful experiences” actually means. Still, there is an opportunity and a need to design for meaning. In the research literature, there are some precedents for this, rooted in the Slow Technology movement. That research suggests, for instance, that personally meaningful designs should make space for evolution over time; be upgradeable, maintainable, and replaceable; and afford focused rather than distracting use. This work has room to be deepened and expanded. To begin, we can look to paradigms in psychology and philosophy for techniques to cultivate personal meaning: Life Review and poietic judgment. Two design strategies that emerge from this are noticing and purposing. But perhaps more important than following any particular strategies is the embodiment of a particular designerly mood conducive to engaging users with personal meaning.

Information is often defined in terms of meaning. Traditional theories of meaning, each with some drawbacks, have been rooted in language; but a more satisfactory theory of meaning may be rooted in information. Meaning can be defined as coordinated action toward some end. In this sense, the meaning of something is the way it affords and constrains actions, and it is therefore inextricable from its context. Meaning can be discussed in several senses, including personal, social, environmental, historical, political, etc. Because information studies is concerned with the intersection of people and information, two key conceptualizations of meaning are personal meaning and social meaning. When activities have this meaningful dimension, they make a person's life feel more valuable and worth living, as a person and/or as a member of a group. In general, personal and social meaning include aspects such as purpose and connection with others.

Quality of life is a relevant concept in philosophy, psychology, and economics. It is also relevant in both Western and Eastern contexts. Distinguished scholars in different disciplines and cultures agree that quality of life is not an egocentric concern, rather it is a question of being in harmony with something bigger than one’s own self – and that could be nature, humankind, the planet, or the whole universe. Quality of life is not achievable if the Earth is sick and human communities are strained. In addition to harmonizing the relationship with the outer world, it is also necessary to develop a harmonious contact with the inner world and break out of “ego” and become part of “eco.”

Individual change is a prerequisite for change in the economic system. By reversing the tendency to focus on a narrowly defined ego, as in egocentrism, we suggest that the individual should follow a path that leads him or her to what is natural and real. When individuals consider themselves part of nature, and not apart from nature, their quality of life will increase. Scientific research shows that the separation between people and nature is one of the most important obstacles to achieve happiness and meaning of life.

This chapter brings the ancient dichotomy between vita activa and vita contemplativa – a traditional separation between lay life and religious life – to the realm of different states of mind that form the experience of self in contemporary times. Instead of seeing the above dichotomy necessarily within the secular-religious spectrum, I explore it as two pulls within self and, in particular, within a teacher's life. One pull concerns the gravity of day-to-day that William James described as a habitual, half-awake state, very much shaped by external conditions, such as schooling systems in contemporary times. In this half-awake state, self experiences a lack of agency, and is defined by external expectations and standards. The other pull is the elevation toward what Viktor Frankl called meaning and Paul Tillich viewed as ultimate concerns. This pull need not necessarily be conceptualized as religious. It can be secular and/or grounded in agnosticism and merely reflect a sincere wish to lead an agentic, authentic, and meaningful life. This pull can appear in the most prosaic situations within a teacher's life, calling her/him to resist the gravity of half-asleep functioning and survival. Self is, essentially, a site of struggle and reconciliation between these two pulls, experienced as fluctuating states of the embodied mind. This chapter comprises mostly of an existential-phenomenological description of “what it is like to be a self” in the world, exemplified in the case of being a teacher in contemporary times. After describing the two pulls, I will make some suggestions as to the need for teacher education that explicitly caters to the contemplative self through contemplative practices.