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Practitioners and management researchers have chorused the salvific tendencies of spiritual intelligence. Whilst the emergence of spirituality and its derivatives in the workplace is widely acclaimed, the conflict that exists between spiritual ideals and the capitalist ethos of modern organisations raises questions about dark manifestations. This incongruence necessitates the consideration of the misuse of spiritual intelligence.

This paper adopts conceptual lens and theoretical arguments to interrogate the assumption of absolute constructiveness that is accorded spiritual intelligence in its framing and discusses the potential of a dark side.

The dark side of spiritual intelligence is its deployment to achieve self-serving purposes, to harm, rather than to help others. More practitioners and management researchers must acknowledge that spiritual intelligence and workplace spirituality may have dark manifestations and incorporate this reality in the assessment of organisations and the individuals within them.

This exploratory article joins the sparse extant literature on the dark side of spiritual intelligence and workplace spirituality. It contributes to the literature by offering critical insights into spiritual intelligence and the need to integrate the potential for misuse in the existing models.

Teacher attrition/retention seems to be a wicked issue: it has strong face validity and common-sense meaning, but the literature does not provide a clear definition. In the first section, the author analyzes the different ways in which the issue of teacher attrition and retention is problematized as the basis for a definition: as an educational issue teacher attrition and retention refers to the need to prevent good teachers from leaving the job for the wrong reasons. Arguing that teacher attrition/retention constitutes both a problem and a challenge, he continues in the second part to foreground lessons learned. The conclusion outlines an agenda for teacher education, teacher induction, and school development to positively deal with the challenge to keep the good teachers in teaching.

This chapter explores the role of ethics in shaping, underpinning and sustaining authentic leadership. Viewing ethics as a system of moral principles that govern individual behaviour and conduct, Mould discusses the basis of ethics for authentic leadership, recognising that it has multiple overlapping and conflicting sources. Recognising the multiple ‘moral’ pressures and dilemmas that leaders face, Mould asks how they can construct and live by coherent ethics in a globally minded, interconnected, culturally diverse and often incoherent world. He suggests tools that may assist in searching for ethics that support authentic leadership. The author concludes that examining the interplay between ethics and leadership practices challenges theories of authentic leadership.

I suggest that the search for Adam Smith’s theodicy is likely to be in vain. The paper begins with a brief history of approaches to evil, emphasizing the context in which they arose, and the questions authors were addressing. Approaches most relevant to Adam Smith include those of Augustine and Calvin, and the early modern theodicies of Leibniz, Samuel Clarke and William King, as well as the attacks on them by Bayle and Voltaire. Scottish Enlightenment writers were not terribly interested in theodicy, though Hutcheson and Kames did devote space to their versions of problems of evil. David Hume’s Dialogues on Natural Religion are often taken to be classic statement of the problem of theodicy and argument against religious belief, but his concern was to demolish rationalistic theodicies rather than religious belief or practice. The paper then turns to Smith’s writings, considering similarities and differences to these approaches to evil. Smith emphasizes the wisdom and beneficence of God, and that evils we observe are part of a larger providential plan. He makes no attempt to justify the God in the face of evil, and in this respect Smith shares more with Augustine and Calvin than he does with the early modern theodicists. Smith’s approach to evil is simple and ameliorative. Smith’s approach contrasts with early nineteenth century English political economists, from Malthus onwards, for whom theodicy was important. Whatever view we take of the theodicists project of justifying an all-powerful and good God in the face of evil may, we still struggle to make sense of economic suffering and evil.

This chapter introduces the aims, objectives and potential outreach of the handbook. The handbook is both a quest for insights from leadership theory and practice in the contemporary world and a manifesto for leadership training through a value-based approach to authenticity. Contributors in this handbook do not belong to the orthodox authentic leadership community. They offer varied, provocative views and personal case studies of leadership. Some endorse aspects of the concept of authentic leadership while developing new understanding of authenticity, others suggest that it is flawed; others offer fresh, challenging, leadership insights. The chapter concludes with a brief introduction to all chapters in the handbook.

This chapter is born out of concern about the perception of the physical and symbolic place of the live-in housekeeper, both in socioeconomic, and historical terms, as well as the architectural and social dynamics of the home. An intersectional and teleological analysis of the intrinsic devaluation of paid social reproduction work is carried out, based mainly on gender, race, and class inequalities. Ultimately, the chapter tries to locate the position in which the maid finds herself in the domestic environment, both in family relationships and in the symbolism inherent to the concept of the maid’s room. Based on sociological, philosophical, and anthropological analysis, the ambiguous place of domestic workers becomes clearer, promoting a reflection on the very concept of family and household. Thus, the chapter proposes to achieve a hermeneutic dive into the experience of this working class, revealing a hierarchical system beyond the socioeconomic, but above all, of their subjectivities.

Appearance has two meanings. On the one hand, appearance is about the physical qualities of a person being of certain height, weight, complexion and having a particular hair, eye and skin colour as well as choice and style of dress and attire. On the other hand, appearance has a social dimension, as those physical qualities of a person are interpreted, rated and judged, and attributed varied meanings and values across different settings. Appearances can influence the experiences of individuals in the workplace in both positive and negative ways: Positive, when they are mobilised as a resource that increases the influence and advantage of individuals on others; and negative, when individuals are discriminated or disadvantaged on the basis of their appearance. Drawing on a Bourdieusian conceptual repertoire, this chapter delves into this duality of appearance and frames appearance both as a resource (a form of carnal capital) and a source of symbolic violence. As appearance is an aspect of an individual's self-identity in the workplace, this chapter explores appearance and intersectionality across gender, ethnicity, class and sexual orientation at work. Appearance is examined as a cross cutting category of diversity as both privilege (carnal capital) and disadvantage (symbolic violence).

The economic literature on labor migration has incorporated insights from various disciplines with regard to content and method, although the representation of migrants has not fully moved away from the neoliberal, market-dominated framework. This paper addresses the issue of women migrant workers using the particular example of Sri Lankan migrant women workers to the Middle East. It aims to highlight the need for more diversity in economic research without which conceptual representation, as well as empirical reach, is limited.

After a brief overview of the representation of migrants in economic literature, I develop the concept of vulnerability. I refer to qualitative and quantitative analyses on Sri Lankan migrant women workers to the Middle East from a variety of disciplines in order to differentiate the “vulnerable,” that is, the workers in need of protection, from the “vulnerabilities.” The latter concept refers to the debilitating effects on workers, produced by market forces, which are often perpetuated by underlying assumptions, as well as policies. A broader, inter-disciplinary perspective, which considers the agency of women, can go a long way toward removing some of the limitations and preconceptions ingrained in most economic representation. This in turn could help to improve the protection of the vulnerable and empower them to better face market forces.