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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).

Guided by Habermas’s three cognitive interests, this paper reviews the studies on school leaders’ emotional labor. It seeks to provide a typology of how researchers inquire about school leaders’ emotional labor by focusing on different understandings, topics and characteristics.

This is a narrative review with 38 studies finally selected for analysis. Guided by Habermas’s three cognitive interests, all the studies were examined carefully and were found to fall into different clusters of understanding of school leaders’ emotional labor.

The review revealed three understandings of school leaders’ emotional labor, namely instrumental understanding, practical understanding and emancipatory understanding. The instrumental understanding treats school leaders’ emotional labor as a tool to effectively control the schools; the practical understanding regards emotional labor as a way to build and maintain relationships and as the process of meaning-making; the emancipatory understanding perceives emotional labor as a site for school leaders’ reflection and action for achieving a more just and self-determined leadership.

This review contributes to the growing literature on school leadership and emotional labor by providing a theory-guided typology and synthesis of the existing understanding of school leaders’ emotional labor, which lays a knowledge base and points out directions for future scholarly inquiries. It also provides practical suggestions for educational policy, school leaders’ practice and leadership training.

The chapter proposes that higher education researchers descriptively analyze and evaluate practices regarding university leadership and management through the lens of phronēsis (understood as “practical reasonableness”). It elaborates and develops an emerging orientation, coming from a range of social and organizational theorists, for a “philosophical” or “moral sociology” that derives neo-Aristotelian insights into agency and social practices.

This paper aims to explore how sustainability practices were implemented in a higher education institution within a local setting in the Gulf and Arab Emirates Region. This study examined the impact of social and cultural requirements on the development of the master plan for the New Kuwait University campus with regards to sustainability to illustrate how current social and cultural requirements impact the design of a future learning environment whilst highlighting the essential role of organisational actors in this implementation process.

Using an in-depth case study approach, the authors conducted 21 semi-structured interviews with educators and administrative staff who had been involved in the sustainability implementation process at Kuwait University. These participants were involved at different stages in the implementation of a major sustainability project at Kuwait University. The interviews were further supplemented by analysing supporting documents and communications.

The analysis reveals that sustainability was embedded in a narrative that was repeated at the practice level; this directed the setting of objectives for the project and its various sub-tasks. It also helped actors to develop their understandings of practice and the importance of social emotions, self-intentions and patterns of culture in the process. This study further reveals that participants mainly focused on environmental issues regarding saving paper/electricity and overlooked aspects of a wider concepts and core values of sustainability, and there is a significant amount of lack of knowledge and awareness on matters about sustainability, especially with the understanding of its definition.

This study draws on practice-organisation framework used by Schatzki (2002, 2010), suggesting that sustainability implementation is a process led by rules, practical understanding, general understanding and teleoaffective structures, to highlight the role of agency and change among various actors in implementing sustainability. A practice-theory framing is used to signpost the roles played by various actors in establishing goals and tasks for the project while taking account of local understanding and independence in the implementation of sustainability practices. Engaging with practice theory framework offers us theoretical basis that is fundamentally different from the theories of interaction-oriented approaches in sustainable design.

In the current digital era where online content is riddled with fabricated metrics and rankings, this research aims to investigate the underpinning mechanisms of the calculative practices which actors engage with to evaluate digital platform content in the absence of well-defined performance measures.

The paper focuses on the online, photo-sharing platform Instagram which is devoid of common performance measures such as rankings, ratings and reviews. The authors applied netnographic methods to capture users' actions and interactions at the Greek Instagram community. The authors adopt a practice lens as informed by Schatzki's ‘site ontology’ to capture actors' calculative practices as organised by rules, teleoaffective structures and general and practical understandings.

Platform actors engage in aesthetic and palpable evaluations of other user profiles and their posted content. They employ permissible (e.g., using third-party apps) and illicit (e.g., lobbying and procuring engagement) tactics to measure and manage digital platform performance, fabricate metrics and blur others' evaluations, in pursuit of prestige and material teleologies. Their calculative practices are conditioned by an implicit social etiquette, which permeates the platform both horizontally and vertically.

First, the paper captures and theorises the mechanisms which underpin actors' calculative practices for performance measurement in the absence of robust judgement devices. Second, it demonstrates how ambiguous assemblages of material and prestige teleologies, aesthetic and palpable evaluative regimes and implicit rules and practical expertise collectively invoke platform actors' calculative practices and the construction of performance measures. In doing so, it contributes to performance measurement literature via demonstrating how management accounting is implicated in the evaluation of digital platform outputs.

The paper provides insight on how platform actors fabricate performance metrics, what they perceive as ‘good’ online content and what constitutes an ‘impactful’ user account or a ‘successful’ social media campaign. Such findings are valuable to management accountants, entrepreneurs and practitioners who seek to evaluate digital platform performance.

Sociocultural learning theories, usually premised on participation in some community, explain workplace learning well up to a certain extent. The paper aims to extend beyond these and to account for learning in repetitive and mundane work environments from a dialectical perspective.

Based on a longitudinal ethnographic study of one salmon hatchery in Canada and the fish culturists that work there, theory (dialectics) is blended with empirical fieldwork (interview data, participant observation data, field notes). Codes that emerged were classified into categories that formed the basis for the tentative hypotheses.

Two assertions are proposed concerning learning from a dialectical perspective: the dialectic of doing (actions might seem repetitive but are in fact always different and productive in nature) and the dialectic of understanding and explaining (practical understanding develops dialectically with conceptual understanding when the latter is subjected to scrutiny). These can account for learning in places that at first sight are not conducive to change and transformation.

Using the proposed framework, researchers/management can no longer get at individual learning independent of collective learning, which simultaneously is the effect and cause of individual learning. That is, individual and collective are inseparable ontologically.

The study suggests a need to rethink the nature and possibilities of learning in mundane work environments that are believed to be widespread.

Approaches workplace learning from a dialectical, hermeneutical perspective that is not widely appreciated. Affirms the dignity of workers.

Teachers develop and use a special kind of knowledge. This knowledge is neither theoretical, in the sense of theories of learning, teaching, and curriculum, nor merely practical, in the sense of knowing children. If either of these were the essential ingredient of what teachers know, then it would be easy to see that others have a better knowledge of both; academics with better knowledge of the theoretical and parents and others with better knowledge of the practical. A teacher’s special knowledge is composed of both kinds of knowledge, blended by the personal background and characteristics of the teacher, and expressed by her in particular situations. The idea of “image” is one form of personal practical knowledge, the name given to this special practical knowledge of teachers (Clandinin, 1985; Connelly & Dienes, 1982). In this chapter I show how one teacher’s image of the “classroom as home” embodies her personal and professional experience and how, in turn, the image is expressed in her classroom practices and in her practices in her personal life. Using a variety of classroom episodes gathered over two years with two teachers, I offer a theoretical outline of the experiential dimensions of an image and, in so doing, present image as a knowledge term which resides at the nexus of the theoretical, the practical, the objective, and the subjective.

The paper aims to apply social practice theory to clarify the process of innovation design and delivery from one successful digital innovation: the building information modelling (BIM) risk library. The paper clarifies the practices surrounding construction innovation and provides a schema useful for practitioners and technology designers through a social practice analysis.

The paper applies Schatzki's “organisation of practice” concepts to a construction project innovation to clarify how the practice of innovation revolves around understandings, rules and teleoaffectivities (emotive behaviours). Sources for the study include notes from meetings, workshops with experts and the shared artefacts of innovation.

The practice of innovation design and delivery are clarified through a social practice analysis: a distinct “field of practice” and a “schema” of generalisable prescriptions and preferences for innovation delivery being presented.

The paper informs the practice and process of innovation design and delivery; the insights clarify how collective understandings and rules of use evolve over time, becoming formalised into contracts, agreements and workplans. Practically, processes whereby innovation “sayings” evolve into innovation “doings” are clarified: a schema detailing prescriptions and preferences of practitioners and developers being presented.

The social practice analysis of one successful construction innovation is an original contribution to the body of knowledge, adding a level of detail regarding innovation design and delivery often missing from reported research.

This paper aims to propose to rehabilitate prâxis and revive possibilities of practical wisdom (phrónêsis) and a reinterpret excellence as an ethically committed way for responsible and sustainable form of living, while operating in the midst of a systematically constrained world of neoliberal regimes.

Based on a literature review, this essay first presents some basic understandings of prâxis, practices and its architecture as well as phrónêsis and its interconnection. Further, possibilities for integrating excellence in prâxis and success in poiêtic practice are suggested in form of a critical poiêtic phrónêsis, and some implications are outlined in conclusions.

Considering the systemic constrains of contemporary neoliberal regimes, this paper has shown the significance of a reviving the inter-relational nexus between prâxis, embodied practices, phrónêsis and sustainable action. An integral holonic approach of constrained prâxis was discussed, by which the macro-level is holonically connected to meso-level of likewise constrained practices to micro-level of action and vice versa. In particular, constrained excellence-oriented practical wisdom was connected with constraining result- and success- poiesis in a critical poietic phrónêsis and creative actions in inter-practices as part of inter-prâxis discussed.

The paper is a meta-reflective paper and view point, but links to “prâxis-related research” are offered.

Some practical and political implications are provided.

Some links to social and societal implications are discussed.

The proposed integration of prâxis, embodied practices, sustainable actions and practical wisdom for organisation and in relation to society is genuine and critical. It is orginal in that it provides possibilities to re-assess, re-vive and further investigate the relevance of embodied forms of an integral prâxis, practicing, phronesis and action in and through organizations as well as stakeholder towards a flourishing unfoldment.