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High speed cartoning offers a convenient way to pack a wide range of products. Sift‐proof sealing is a technique which can provide major savings in energy and raw materials, thus reducing both cost and demands on resources. PVA has been the traditional adhesive used, but hot‐melt adhesives have a number of advantages, not least of which is speed. This is becoming increasingly important as packers demand greater production speeds and so hot‐melt adhesives are gradually supplanting PVA. Both elements of the process, adhesive and application equipment, will have to be skilfully engineered in order to cope with the added stresses placed on them by these high speeds. An exciting new development of the sift‐proof technique has recently been unveiled, whereby a treated paper membrane is bonded to the inside of the carton at each end. Not only does this provide a means of applying a complete “circuit” of hot melt to give a totally air‐tight pack but its barrier properties allow the carton to be used for perishable products. Further developments of the sift‐proof technique in the future can be expected.

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.

The role of spirituality in the organization is a rapidly growing area of interest in management literature and conferences. This resulted in a call for more scientific inquiry into workplace spirituality. However, progress with empirical research on spirituality in organizations seems to be hampered by a lack of construct clarity. Whilst the construct of workplace spirituality is being clarified, spirituality can be approximated and operationalized through one of its major elements, meaning in life. Much knowledge and insights can be gained in the role and relationships of spirituality in organizations through this approach. One such postulated relationship with spirituality (meaning in life) is wellness. This postulation is based mainly on the results from research studies that consistently show relationships between meaning in life and psychological well‐being. As work is also an element of wellness, potential relationships between meaning in life and various aspects of work wellness are explored and conceptualized. This paper explores work‐wellness from a spiritual framework through the construct of meaning in life by focusing on the contribution that a person's sense of meaning in life can play to improve work‐wellness and wellness in general. A research agenda is developed of postulated relationships of meaning in life with various work wellness related constructs. Thirteen research propositions are proposed to provide direction for the empirical inquiry into workplace spirituality.

The purpose of this paper is to explore the concept of self-transcending knowledge as one of P. Senge’s common themes underpinning his five disciplines approach. It will be shown that the notions of vision, purpose and transcendence, especially self-transcendence are closely related to each other. However, the aspect of self-transcendence has not been covered well yet in the existing literature. That is why this paper is guided by the following research question: What does a consolidated, integrative and interdisciplinary concept of self-transcending knowledge look like, and what are its defining and unifying features and characteristics with respect to learning organizations?

This conceptual paper draws on (both theoretical and empirical) interdisciplinary evidence from a wide variety of fields, such as organization studies, psychology, philosophy, learning organizations, cognitive science and innovation studies. Key authors from the field of self-transcending knowledge and their approaches will be discussed to develop a unified interdisciplinary concept of self-transcending knowledge and its possible applications, which will be demonstrated in a case study.

Self-transcending knowledge turns out to be central in the fields of learning (organizations) and innovation, as it deals with future-oriented knowledge that is “not yet”, that transcends the boundaries of existing knowledge. It is based on self-detachment, the notion of potentials and the insight that novel knowledge is not only the result of a creative agent (or organization) but also can be found and cocreated through an attentive search in an unfolding reality.

Existing literature in the field of P. Senge’s five disciplines (and beyond) does not offer a comprehensive concept of self-transcending knowledge. This paper addresses this issue by bringing together approaches from a wide range of fields related to this concept; it develops an interdisciplinary and coherent notion and taxonomy of self-transcending knowledge and shows its impact for learning organizations and innovation.

This article discusses the importance of existential meaning in career counseling, provides a case study of its application, and relates it to career development theory. Career development and counseling professionals will find existential analysis useful in their service to others. Using logotherapy, a counseling professional living in a pluralistic society can assist individuals with distinct worldviews in their search for meaning. Given our lives and careers, we can find meaning by creating something or doing some good, by experiencing something or someone, and by our attitude towards unavoidable suffering.

In this chapter we apply a range of insights drawn from social science studies of hope amidst contexts of illness, and studies of hope emerging from the sociology of emotions, in critically considering social processes of hoping amidst the Covid-19 pandemic. While much of the health sciences literature on hope emphasises positive outcomes in terms of coping and motivation, we also draw upon various perspectives which denote a dark side of hoping, whereby inequalities and injustices are tolerated, or where feeling rules insidiously coordinate collective hopes in ways which serve various political-economic interests. Reflecting this ambivalence across different literatures, our examples and analyses suggest that hoping as a social process is itself inherently conflicted, dissonant and rife with tensions. As we explore the contradictions of hoping amidst a pandemic, the tensions between expectations and desire, tragedy and optimism, aspiring to act and fatalistic acceptance make apparent that emotions of hope can be neither neatly delineated nor disentangled from a ‘messy’ web of related feelings and framings. We extend our emphasis of these blurry, dissonant and messy aspects of hoping through work on ‘tragic optimism’, following Frankl, wherein wider lifeworlds or imaginaries pertaining to deeply embodied and implicit notions of self and a good life are central to maintaining hope amidst heightened vulnerability and uncertainty. We close by laying out a post-formal approach to hope, which methodologically and conceptually focusses on contradictions and dissonance in narratives of hope, whereby living hopefully always involves living awkwardly with these tensions.

The purpose of this paper is to explore the role of suffering for meaning making and spirituality in organizational contexts.

The paper explores how organizational spaces may be created for meaning making and how this is linked to the idea of compassion.

The paper suggests that while suffering has been explored in organizations, it has not been studied relative to existential meaning making. This is identified as a significant gap in research on organizational spirituality. The paper attempts to fill this gap and suggests that the study of suffering has to separate suffering as an objective phenomenon, which should be eliminated in organizations, from suffering as a subjective experience in which meaning may be found. It is also proposed that, for existential meaning to be uncovered in the face of suffering, organizational spaces have to be created in which such meaning making can take place.

The paper suggests that suffering can be a pathway to the discovery of spiritual meaning.

Pain is demonstrated as a complex, multi-dimensional phenomenon that is interdependent and connected between people. The author proposes that social scientists use a “total model” of pain to better understand pain epistemologically and ontologically and people’s “pain lives.” Through this model, and drawing from the author’s own research on mixed martial artists, new ways to conceptualize, study, and talk about pain within the sporting context have been outlined.

In the first part of this chapter, pain is discussed with respect to how it has been researched and understood within the fields of medicine, sport psychology, and the sociology of sport. In the second part of this chapter, the total pain model developed by Dame Cicely Saunders is explored as a revolutionary development for the ways in which pain is understood and treated within the health field. Lastly, the author proposes a reconstructed methodology for the study of pain.

Pain should be studied not from one tradition, but using an amalgamation of the medical, sport psychology, and sociology of sport traditions and perspectives. In this way, the many dimensions of the phenomenon, social, cultural, political, material/physical, spiritual, existential, emotional, and cognitive must be explored from all systems and languages of pain in order to achieve a more robust understanding of pain in sport.

The dualistic relationship between theory and method currently present in most qualitative research does not fully account for the complexity of bodies in pain. Therefore, it is critical to adopt an interwoven methodological and theoretical approach that enables scholars to relate to, and feel with, people in pain.