Search results

This article aims to examine the theme of “sexuality in organizations” according to the theory of eroticism of Georges Bataille (1897-1962).

The author reviewed Bataille's essays in order to identify the salient points of his analysis of eroticism, before applying them to the organizations.

The anthropologic notions of prohibition and transgression (antagonistic yet complementary) facilitate a different view of the opposition formulated in critical management studies as between desexualization and resexualization. These notions also open up quite a number of lines of research in the analysis of the sexuality of organizations.

These lines of research call for further work particularly in the basic ground work.

Georges Bataille's insights have been used very rarely in organizational analysis, even those of critical stream in management. The theme of sexuality in organizations has been largely ignored by mainstream.

Law attempts to govern life and death through the appropriation of images which give a fantasy of control over death. The functioning of the thanatopolitical state is underpinned by a perceived control over death and its representation. This means of controlling death is challenged when someone wishes to die in an untimely fashion. Death may be timely when the State engages in the officially sanctioned killing of the death penalty but not when the individual assumes such a power to decide. When an individual goes before the law to obtain a right to die, instead of confronting death, legal institutions evade the issue and instead talk about life, and its sacred and inviolable nature. Yet, in the same move, many exceptions to this sacred quality of life are carved out. One can see an example of this phenomenon in the area of Supreme Court decision making on physician-assisted suicide. In Washington v. Glucksberg the applicants had died by the time of the Supreme Court’s decision. Where did they go? Were they ever really there for the law? The Supreme Court decision attempts to recompose the notion of identic wholeness in the face of bodies associated with death and decay. It is, in other words, an attempt to arrest the process of death by composing a narrative which valorises life. The case becomes a narrative about the threat to life or, more precisely, a threat to a particular way of life. In other words, the state’s interest in preserving life becomes the interest in preserving the life of the state. The state must live on. The question then moves from being one of whether the individual applicant in a case concerning physician-assisted suicide should live or die, to one which asks should we the court live or die?

The purpose of this paper is to examine the notion of “service transgression” which violates customers’ religious beliefs through observing certain dietary guidelines that shape their religious identity. While service transgression and customer forgiveness are predominantly examined using experimental procedures or questionnaire survey in existing studies, this study adopts an interpretive paradigm to explore the complexities and idiosyncratic narratives of individual perceptions.

Detailed narrative accounts of 15 participants consisting of five Muslims, five Buddhists and five Hindus; who are working adults residing in Malaysia were gathered via in-depth interviews. Critical incident technique was employed with interpretive approach being undertaken to uncover key themes that form the essence of experiences in service transgressions.

The responses from participants were mainly contingent to the individuals’ interpretations of their religious expectations in the assessment of the incidents. Observations from the interview protocols reveal common themes in the consideration of whether one has indeed transgressed against the religious norms, the assignment of blame and responsibility and reparation of relationships. From the findings of this study, the authors developed a typology of conflict framing categories: “damaged identity”, “identity at risk” and “identity preservation” by considering both dyadic and triadic service relationships in service failure incidents which involve a violation of customers’ religious belief systems.

The outcome of this study seeks to inform service providers on the impact of service transgression of this nature upon consumers particularly in a multi-faith society. Additionally, this study provides insights into the implementation of service recovery strategies if and when such situation arises.

By undertaking a narrative enquiry, this study uncovers personal sense making in this phenomenon within the contextual frame of societal and historical norms. The outcome of this study provides insights to service providers on the impact of service transgression upon consumers particularly in a multi-faith context such as Malaysia. Additionally, this study discusses managerial implications associated with the implementation of service recovery strategies if and when such situation arises.

Governing principles of the world countries' current foreign policies are based on nationalism and in the realization of this aspiration, human rights in other countries are less considered and demands of national interests on other issues are surpassed. Islam, in principle, is opposite to this approach. However, national interests are important in Islam, but Islam does not try to achieve this target at the price of destruction of other countries and rights violations of their peoples. The interests of Islam's government are based on expediency of humankind as a whole and in its foreign policy should be arranged in a way to fulfil this target. In this regards this paper aims to introduce the basic principles of foreign policy in Islam based on the Sufi standpoint.

Islam aims to improve humanities based on moralities and spiritualities. Some principles for reaching this goal based on Islamic Sufism standpoints are provided.

The paper reveals 32 principles.

Comparative research in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and ended with new international regulations.

Delicateness, truthfulness, and righteousness of Islamic Sufism may turn the attentions of scholars and researchers to this viewpoint, and a new set of regulations to be codified.

Political scientists have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena for those who are engaged in it.

Establishing peace, security and discipline for individuals, nations and states in contemporary international order is of the highest importance at the present time. Regularization should be done through approaching natural rights of individuals and also through observing humanistic characteristics and ethics. The aim of this paper is to introduce a legal base to promote international relations.

A draft for International Relation Declaration based on Islamic Sufi teachings has been compiled, and actually it is an abstract of an extended survey on the subject and opinions in relation to the current international problems.

This draft has been codified in three main topics of public international law, foreign policy and diplomacy.

To conclude the draft, it should be scrutinized by many scholars in different disciplines, in the next step.

As the mystical characteristics of Sufism and Gnosticism of all religions (Tariqa) are all united and based upon love towards the Creator and consequently towards the creatures of God, these provisions could be agreed upon and put into practice.

Delicateness, truthfulness and righteousness of Islamic Sufism, which is the gist of all those elites’ divine messages for thousands of years, one after another, can be of a great help to regulate international relations.

International Law scholars have not looked at this subject matter from the Sufism viewpoint. This paper will shed a light on this point of view from other angles related to the international law such as politics, law and institutions.

This paper aims to employ the concept of subjectivity taken from Lacanian psychoanalysis and Slavoj Žižek's idea of the law, enabled via its “inherent transgression”, to critique the premises of neolibertarian theory about the market's superior ways of organizing society.

An alternative conceptual framework is being developed and applied to the analysis of the transition from a planned to a market economy in former socialist countries using the example of informal payments in the health system in Russia. The proposed schema builds on the idea of the subject eternally divided between the imaginary conceptions of the self/the other, and the socio‐symbolic order, which is offered to theorize on the role of phantasy in this transformation.

The applied (psycho)‐analytic schema reveals why the totalizing discourse of the market is no less tyrannical and no less totalitarian in its intent than the socialist ideology it opposes. The central argument is how dominant ideologies are made of, and stand for, an unattainable phantasy, as it was demonstrated in both socialism and the market.

By re‐engaging psychoanalysis to understand social and political projects and by unearthing the imaginary underpinnings of the symbolic order, the study argues for considering the phantasmatic dimensions of political and organizational transformations in management studies.

Many laws have been derived from the religions' legislations and many of them do not have the capability of uniqueness and publicity, due to a variety of reasons, especially at the level of countries. However, the spirit of legislations is the same and unique in all religions and it is the Tariqah (Sufi path), Sufism, mysticism and ethical beliefs that have been stable and unchangeable for millenniums, and wisdom has accepted and accepts them in all times and locations. Thus, if the international public law is to be defined and designed upon the base of the unique religions' spirit, we will reach a unique law with most publicity. This paper aims to address these issues.

This paper explores the foundation of public international law from the theosophy approach of Islamic Sufism and mysticism.

By raising 38 principles, the paper proposes basic principles of important public international law subjects to prepare a backbone for recompilation of new law in this subject matter.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and become new international law.

Delicateness, truthfulness, and righteousness of Islamic Sufism may turn the attentions of scholars and researchers to this viewpoint, and a new set of laws to be codified.

Public international law scholars have not touched the topic from a Sufi viewpoint. This paper opens new challenging arena for those who are engaged in.

International relations are involved in an undesirable order at the present time. It is emphatically necessary to propound firm principles to regulate the relationships among states and nations, and new laws and regulations are to be enacted at the international level. The purpose of this paper is to enumerate some of the main guide stones for development of Islamic thoughts in the fields of international humanities.

The authors enumerate the principles of Sufi foundations of international relations in Islam by introducing the theosophical standpoints of Islamic Sufism.

The paper introduces 95 principles in three categories of public international law, foreign policy, and diplomacy.

As long as the essence of all religions has a unique root which is their spiritual paths and understandings based on their mystical views. To popularize and internationalize this proposition, comparative researches in other religions' Gnosticism will be essential.

Putting several principles forward, on the next phases, they can be used as the basis for many applied debates in the field and may be ended to a new international declaration/law.

Delicateness, truthfulness, and righteousness of Islamic Sufism, which is the gist of thoughts of humankind's elites who are divine messengers/guardians during millenaries, may turn the attentions of scholars and researchers to this viewpoint, and consequently a new set of thoughts/doctrines for regulating international relations to be defined and codified.

International relations scholars have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena for those who are engaged in international relations related subjects of laws, politics, institutions, and organizations.