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International conflicts and violence are similar in nature to domestic conflicts and violence which are also similar to those taking place between individuals. Only difference between them is that of magnitude that increases as one moves from individual to societal national level and finally to international level of conflicts. The fundamental question at issue here is that of self‐interest with respect to social and political authority and economic power. The conflicts become most intense and violence gets widest and most cruel at the international level. There are two broad methods in dealing with this problem – use of force to coerce and subjugate or application of the power of persuasion to win the hearts and minds of the people. The former is the conventional secular materialistic method but often used invoking the name of religion and the latter is that of true spiritual humanistic practices and applications in preserving and promoting the cause of all of humanity.While the first does not require the system to be fair and just, the latter predicates them. The foundation of the first is “us” vs. “them” as it divides humanity into many nation states, but that of the second is “us” vs. “us” since it recognizes and practices universality of humanity. More importantly, the former grants unfettered authority to the leaders of the society in the form of sovereignty of the “nation state”, the latter subjugates the authority of the leaders to that of a higher supreme Authority.

Drawing on Dewey’s accounts of learning the Alexander Technique (AT), this chapter explores why he found the process so powerful. As AT teachers, we explain how the technique enables practitioners to become aware of fixed, unconscious habits and to bring them under conscious control. With a new student, work begins with physical habits. However, because physical, cognitive, emotional and social functionings are interdependent, AT lessons typically enable flexibility in each of these spheres. Dewey’s writings show his strong theoretical commitment to the idea of learning as practical and experiential. His AT lessons were truly revelatory in providing him with both direct, embodied experience of the power of habit to drive human behaviour and a practical means of becoming aware of, and resisting, his own habits of thought and action.

Perceptions are shaped by habit in such a way that the senses can be unreliable in working out how to respond in a given situation. Dewey’s practice of the AT revealed to him the dissonance between his habitual self in activity and his conscious view of himself. Dewey was challenged by his AT lessons, which required an open, enquiring attitude and sense of humility. In the AT, Dewey found a means of pursuing an active, critical, self-directed process of discovery and adaptation akin to childhood learning. AT begins with the self, our ‘tool of tools’. Through fundamentally modifying the self, the AT supports the openness and flexible response to the physical and social world that characterize productive experiential learning.

This first chapter explores the basic foundation of corporate ethics: the human person in all its dignity and mystery, its corporeality and emotionality, and its cognitive and volitive capacities of moral development. Four fundamental characteristics of the human person, namely individuality, sociality, immanence, and transcendence, will be examined for their potential to understand, live, experience, and witness corporate ethics and morals. We explore the profound meaning and mystery of human personhood invoking several philosophies of the good and human dignity as exposed by Aristotle and Thomas Aquinas in the West, by the doctrine of Dharma in the East as expounded by Gautama Buddha, Mahabharata, and Bhagavad Gita, and by Prophets Confucius and Tao, in the East. Several contemporary cases of great human personhood are analyzed: for example, Peace Nobel Laureate Nelson Mandela from South Africa (1993) and Peace Nobel Laureate Liu Xiaobo from China (2017) – cases of human abuse that turned into triumphs of human dignity.

The purpose of this paper is to circumscribe the various philosophical connections between the classical and the modern notion of corruption from Enlightenment to post-modernity.

The paper analyzed to what extent the classical notion of corruption (Plato, Aristotle and Cicero) still influenced the way philosophers perceived the phenomenon of corruption during the Enlightenment (1625-1832), the transition period (1833-1900) and the post-modernity (1901 onward). Taking those historical periods as reference points, the author will see how literature about historical, social and political conditioning factors of corruption could convey the presence/absence of the classical or the modern notion of corruption.

The paper finds that the classical notion of corruption implies the degeneration of human relationships (Plato and Hegel), the degeneration of the body-and-mind unity (Aristotle, Pascal and Thomas Mann) or the degeneration of collective morality (Cicero, Locke, Rousseau, Hume and Kant). The modern notion of corruption as bribery was mainly introduced by Adam Smith. Nietzsche (and Musil) looked at corruption as degeneration of the will-to-power. The classical notion of corruption put the emphasis on the effects rather than on the cause itself (effects-based thinking). The modern notion of corruption as bribery insists on the cause rather than on the effects (cause-based thinking).

In this paper, the author has taken into account the main representatives of the three historical periods. Future research could also analyze the works of other philosophers and novelists to see to what extent their philosophical and literary works are unveiling the classical or the modern notion of corruption.

The paper presents a philosophical and historical perspective about corruption. It sheds light on the way philosophers (and sometimes novelists) deal with the issue of corruption, whether it is from an effects-based or from a cause-based perspective.

The purpose of this paper was to investigate the role of the body in the vocational anticipatory socialization (VAS) processes of classical musicians.

Using grounded theory, the paper analyzed semi-structured interviews with 48 musicians (27 children; 21 parents) to understand how classical musicians’ bodies intermediate the meaning of work. The Aristotelian concepts of potentiality and actuality frame this study.

The paper reveals that: “tuning” bodies is as important as tuning instruments (body as object of work), and diseases, occupational injuries, and accidents pose challenges to both health and performance (body as obstacle).

Theoretically, the paper contributes the notion that phases of VAS are fused not just through cognitive and relational processes, but also through embodied learning for classical musicians.

At the practical level, the paper reminds that the body is an important source of vocational socialization information.

The paper is filling a gap in organizational literature, which has under addressed the materiality of the body.

This chapter addresses the alienability or inalienability of the bodily self by looking at continuing legal, economic, and cultural issues surrounding three case studies: the growth of cell lines, live organ transfer, and the practices of “forced prostitution” as a contemporary form of slavery. The essay contends that it is, ironically, Locke and Hegel's shared hyperliberal notion of the self as inalienable property that sustains a potential basis, in law and in culture, for troubling cases of self-alienation which persist in the case studies offered.

This paper aims to discuss a framework in which the behavioural tourism and leisure literature is organised. It seeks to demonstrate the practical use of Gnoth's Tourism Experience Model (TEM), and provide future directions in holiday tourism research.

The paper takes a phenomenological approach to tourists' experiencing as a critical and productive tool for tourism development. The literature reviewed is structured through the four modes of experiencing outlined in the TEM: experience as pure pleasure, as re-discovery, as existentially authentic exploration, and as knowledge seeking.

The TEM provides a model for all potential experiencing, that is, it models the boundaries of what experiencing could be throughout the tourist journey. The discussion of the literature also shows that, in many occasions, different experiential stages, states and modes of feeling await far more detailed research.

The paper highlights not a particular mode or phase within an experience but better captures the latency of experiencing. The paper argues that the model helps to better distinguish the processes of experiencing and challenges research to identify phases and developments, strategies and heuristics that take the tourist's potential “travel career” or self-developmental trajectories into consideration.