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This paper aims to revive the old idea of the Learning Organisation by providing a fresh conceptualisation and illustration. The New Learning Organisation is conceptualised, focussing on the common good through responsible action. It is positioned as responding to the VUCA (Volatility, Uncertainty, Complexity and Ambiguity, Bennett and Lemoine, 2014) conditions with a VUCA approach to Learning Leadership fostering Institutional Reflexivity and High Agility Organising .

The paper presents a new organisational learning framework – the 8As – Sensuous Organisational Learning framework. It illustrates the operationalisation of this framework in PART II through the educational practices and learning culture of the Norwegian Defence University College, Royal Norwegian Air Force Academy’s (RNoAFA) approach to growing (Military) leaders.

The Sensuous Organisational Learning – 8As – framework illustrates how attentiveness, alertness, awareness, appreciation, anticipation, alignment, activation and agility form an integral part of the New Learning Organisation. Their unique contribution as aspect of a Sensuous Organisational Learning framework is that they explicate how the three principles of Institutional Reflexivity, High Agility Organising and Learning Leadership can be operationalised to serve the common good.

The paper presents a novel way of reviving the Learning Organisation beyond an ideology as a practical approach to responding to VUCA conditions. It introduces a new learning theory and injects a fresh perspective in our understanding of the role and impact of learning in the workplace.

By focussing on Learning Leadership practices that extend previous Organisational Learning frameworks, The New Learning Organisation promoted here focuses on responsible action to serve the common good through Institutional Reflexivity and High Agility Organising.

By focussing on how the common good can be better served, the New Learning Organisation becomes a mantra for social change to identify the higher purpose that social actions must serve.

The need for fresh contributions in the Organisational Learning debate is long overdue. This paper marks a new chapter in Organisational Learning research and practice by demonstrating the value of sensousness as a foundation for improving the practical judgements across professional practices.

The purpose of this paper – PART II – is to present the lived experiences of Sensuous Organisational Learning drawn from the educational practices and learning culture of the Norwegian Defence University College, Royal Norwegian Air Force Academy’s (RNoAFA) approach to growing (Military) leaders.

The paper reflects the co-creation of actionable knowledge between military officers, academics at the RNoAFA and international scholars engaged as research collaborators. The objective is to present the benefits of “practising knowing through dialogical exchange” (MacIntosh et al., 2012) as an approach to co-creating knowledge for responsible action. In this case, the authors present the conceptualisation and illustration of the idea of the New Learning Organisation they advance.

The Sensuous Organisational Learning – 8As framework explains how Attentiveness, Alertness, Awareness, Appreciation, Anticipation, Alignment, Activation and Agility form an integral part of the educational strategy that enables the RNoAFA to respond to the wider Educational Reforms and Modernisation programme of Norwegian Defence. The RNoAFA is presented as an illustration of how the New Learning Organisation serves the common good if Institutional Reflexivity and High Agility Organising were key aspects of the Learning Leadership it fosters.

Consistent with MacIntosh et al.’s (2012) dialogical exchanges the authors present the relational and intersubjective nature of meaningful dialogue between the co-authors that provides scope for integrative stories of practice. The resulting illustrative example of the New Learning Organisation, is an account of the learning experienced. Hence, this paper is presented neither as a traditional empirical paper nor as a self-disclosing or even auto-ethnographic account. Instead, it is one of a series of research outputs from innovative research collaboration between the authors all committed to “practising knowing”.

The New Learning Organisation promoted here focuses on responsible action to serve the common good. Investing in Institutional Reflexivity becomes critical in continuing to broaden the ways of being and becoming. As individuals, communities and organisations, that comprise the institution (in this case Norwegian Defence) grow and elevate their practical judgements to serve the common good the capacity to engage in reflexive critique heightens organisational agility and leadership.

Embedding care as the essence of learning not only enables accepting mistakes and owning up to these mistakes, but reinforcing the strength of character in doing so demonstrating what it means to be resilient, flexible and ready to respond to the VUCA. This is what permits High Agility Organising to foster learning on an ongoing basis driving the commitment to continually renew operational and professional practices. By focussing on how the common good can be better served, the New Learning Organisation cares to pursue the higher purpose that social actions must serve.

Advancing leadership as a personal, relational and organisational quality supported by an orientation towards practising goes beyond single, double and triple loop learning. In doing so, the Learning Leadership that drives the New Learning Organisation energises Attentiveness, Alertness, Awareness, Appreciation, Anticipation, Alignment, Activation and Agility. This paper marks a new chapter in Organisational Learning research and practice by demonstrating the value of sensuousness as a foundation for improving the practical judgements across professional practices.

The purpose of this paper is to promote visual autoethnography as a tool to explore and represent the captive qualities associated with gardening.

Visual autoethnography is presented as a method to explore the personal meaning of gardening. Visual autoethnography allows the writer to enmesh narratives of memory, sensual experiences and the self with images that amplify personal meaning.

The garden is a sensual landscape offering potential for personal expression and the vagaries of the human spirit. Despite its prominence as a leading leisure time activity in Aotearoa New Zealand gardening has received little serious scrutiny. What does this tell us? Is there a need to restore meaning or at least bring meaning to the fore of garden conversations be they personal, agreed, shared, reinforced or not?

While research into gardens and gardening has largely focussed on the other, this paper explores meaning through the self. The meaning of gardening is presented as a highly reflexive endeavor. Images allow the reader to migrate to the ethnographic site and share the ineffable properties that can be associated with what Francis Bacon once described as the purest of human pleasures.

The purpose of this paper is to examine the presence of nostalgic advertising in Indian television and its execution with reference to extent of information disclosure, level of involvement, type of products and stages in product life cycle (PLC).

This research uses a content analysis of 700 TV advertisements aired between January-December 2013 from top five Indian TV channels based on their rank according to Gross Viewership in Thousands.

Humour/happiness was the most commonly used emotional appeal and nostalgic ads constituted 12 per cent of the emotional ads in Indian television. “References to past family experiences” was the most commonly used nostalgic element. As hypothesised, nostalgic ads use low information disclosure strategy (vis-à-vis high/medium information disclosure strategy) and are more commonly used for low involvement products (vis-à-vis high involvement products), experience products (vis-à-vis search products), and non-durables (vis-à-vis durables). Also, nostalgic appeals are more commonly used at maturity stage of PLC (vis-à-vis introduction stage).

This is the first research to analyse the content and execution of nostalgic advertising in India. This study is also one of the first to provide a comprehensive framework on nostalgic advertising. The interrelationships among variables such as product category, process of emotional appeal, degree of information disclosure and stage in PLC has not been investigated earlier, in the context of nostalgic advertising. Moreover, this study is the first attempt to present a snapshot of TV ads in India.

This paper aims to provoke discussion and reflection on the role of the erotic in the cultivation of spaces of hospitality, and to provide a theoretical consideration of the structural similarities of hospitality and eroticism.

With reference to classical studies as well as debates in the social science literature, the paper starts by examining some of the theoretical and philosophical underpinnings to hospitality and eroticism. It then develops this analysis by considering examples drawn from ethnographic studies of “traditional” hospitality settings as well as of commercial hospitality environments of charter tourism.

The main outcome of the discussion is to demonstrate the structural relations between hospitality and eroticism. By situating the analysis within a broad theoretical and ethnographic context, it is shown that the erotic has historically functioned as a socially‐binding and communicative mode of social intercourse that, while undermined by the demands of a market‐based culture of commercial hospitality, is also able to flourish within these same adverse conditions.

This paper invites further research into the connections between hospitality and eroticism in settings similar to and different from those described in the paper. A fuller ethnographic study of the relationship between the two is needed, as well as an exploration of more theoretical perspectives on hospitality drawn from the social science literature.

By highlighting the socially binding role of eroticism in the structuring of host‐guest relations, the paper draws on and contributes to a broader politics of love and sensuality that will inform critical reflections on commercial and market‐driven hospitality practices.

This paper provides an original insight into the interrelationship between hospitality and eroticism. It further illuminates previous writings on both subjects but particularly that of eroticism and is supported by empirical data. It is of particular interest to those studying hospitality from a social science perspective.

Seeing, one might say, is everything between black blindness and white blindness: between not seeing because of the absence of light and not seeing because of the blinding quality of light; between seeing nothing and “seeing” only that which produces vision (usually the sun or God). Within organizational literature, organizations have often been linked to black blindness. The purpose of this paper is to explore the idea of organizations as places of white blindness.

This paper finds its inspiration in Saramago's novel Blindness but it does not offer an analysis or interpretation of the novel. It seeks an understanding of contemporary organizational phenomena by freely drawing upon some of Saramago's literary achievements.

Black blindness, e.g. the absence of vision through an extreme division of labour, is an important phenomenon in organizations but white blindness is getting more prevalent. Three causes of white blindness are identified and briefly discussed: the brilliant leader, the brilliant product and the brilliant employee.

The paper contributes to the literature on vision in and outside of organizations and crosses boundaries between a variety of disciplines, most notably leadership studies, consumer behaviour, Human Resource Management, philosophy and theology.

A celebration of possible transformations of our radical and mainstream discourses of globalization. Begins by displacing two conventional dualizations that inform our scholarly theorizing and practice: between the global and the local and between our work and ourselves. Advocating politics of abundance and generosity that celebrates ontological exuberance and the creation of transformative realities, invites academic élites to co‐create global possibilities in the service of all life and all ways of life. Enjoying the multiple possibilities of texts three narrative evocations follow – the sacred, the erotic and the ecological. The postcolonial gifts of these three dimensions inform possible transformations for us as teachers, enquirers and practitioners. It concludes with invitations to action and offerings of service.

Reflecting on “The Rehabilitation of Karl Marx” as a theoretical economist 100 years after his death, Robert Paul Wolff, on the way to writing Understanding Marx, noted that Marx had written, “at a conservative estimate, five thousand pages of theoretical material”. Therefore, in order to understand Marx's theoretical achievement, which Wolff compares with Darwin, Freud and Einstein (p. 714), “The simplest sort of common sense demands that we estimate Marx's place in the intellectual history of our civilization on the basis of this mass of economic theory” (p. 713). In addition to the three volumes of Capital, the three volumes of the Theories of Surplus Value, the Grundrisse, and the Contribution to the Critique of Political Economy, however, “Marx also wrote, as a young man, a handful of exuberant, obscure, derivative, romantic reflections on the human condition…The same sort of common sense dictates that we not construe these youthful speculations as the final utterances of the true Marx” (p. 713). With these assertions, Wolff is reviving an old issue, for the benefit of a “modern mathematical reinterpretation of Marx” (pp. 715–16), that some had thought was laid to rest by the widespread availability of the Grundrisse.