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On Justification: Economies of Worth (Boltanski & Thévenot, 1991/2006) was a synthetic and comprehensive parsing of common goods, goods that could and had to be justified in public. In response to Bourdieu’s critical sociology, they rather provided a robust and disciplined sociology of critique, the situated requirements of justification. They refused power and violence as integral to the operability of justification. They emphasized the ways in which conventions of worth afforded coordination, not their constitution of or by domination. They refused to make either capitalism, or the state, into primary motors of social order. Indeed, they refused social sphere, structure, or group as the ground of the good. They emphasized the cognitive capacities of agents. There was no passion, no desire, no bodily affect in these justified worlds. There wasn’t even any account of production of value, of children, or of money. And while they recognized the metaphysical aspect of the good and even used Christianity as a template for one of their cités, they rigorously excluded religion. The theory was designed to analyze moments of controversy, not quiescence or quietude. In his subsequent work, Boltanski aimed to address these absences. In this essay, we examine how Boltanski sought to restore love, violence, religion, production, and institution across five texts: Love and Justice as Competences (1990/2012), The New Spirit of Capitalism, co-authored with Eve Chiapello (1999/2007), The Foetal Condition: A Sociology of Engendering and Abortion (2004/2013), On Critique: A Sociology of Emancipation (2009/2011), and La «Collection», Une Forme Neuve du Capitalisme – La Mise en Valeur Economique du Passé et ses Effets (2014) co-authored with Arnaud Esquerre.

Boltanski and Thevenot’s Economies of Worth framework and the project world introduced by Boltanski and Chiapello are well known in the fields of sociology and organization theory, but have been largely ignored in the project management literature. The purpose of this paper is to introduce them into the literature on projects and projectification.

The framework and the project world are described in detail and compared with two streams of writings that are well known in the field of project management: Making Projects Critical and the project as a complex self-organizing emergent network.

The paper shows that the framework and the project world are relevant to research in project management and the understanding of the projectification of society.

The framework and the concepts presented could be used in both conceptual and empirical research in project management, particularly the analysis of projects in which disputes occur among stakeholders. Several paths that future developments could follow are identified.

The framework can be used to better understand disputes and identify how they can be resolved or compromises can be found.

The analysis by Boltanski and Chiapello showed that the evolution of management practice is linked to changes in society and in the dominant ideology.

The paper introduces a very valuable framework into the project literature.

Philosophers and political theorists have long warned of the “perils of dogmatism” for public discourse and identified intellectual humility as a necessary corrective. Sufficient intellectual humility encompasses at least four elements: openness to error, recognition of bias, recognition of intellectual parity in interlocutors, and avoidance of recourse to authority. Religions seem to present obstacles on all four fronts, particularly when actors embody more conservative renderings of a given religion’s repertoire. As such, a case involving different groups of religious exclusivists engaging one another on topics that directly interact their deepest faith commitments and political visions presents a useful test case for our theories of intellectual humility. This chapter considers conservative protestants engaging in public discourse with Muslims about whether or not Muslim and Christian understandings of “loving God” and “loving neighbor” have sufficient overlap to support political cooperation. The results of the dialogue effort were a mixture of controversy and cooperation. For evangelicals, the engagement produced sharp conflict and yet helped to shift the community’s plausibility structures, opening further the possibility of fruitful public discourse and strategic action in cooperation with Muslims. The analysis suggests a conceptualization of practical intellectual humility that emphasizes recognition of the other.

The purpose of this article is to develop a critical and extended understanding of practices in organizations from a phenomenological point of view. It explores the relevance of Merleau-Ponty's advanced phenomenology and ontology for understanding the role of the lived body and the embodiment of practices and change in organizational lifeworlds.

Based on the literature review and phenomenology, the role of embodied and relational dimension, the concept of an emergent and responsive “inter-practice” in organizations is developed systematically.

Based on the phenomenological and relational approach, the concept of (inter-)practice allows an extended more integral and processual understanding of the role of bodily and embodied practices in organizational lifeworlds as emerging events. The concept of inter-practice(ing) contributes to conceiving of new ways of approaching how responsive and improvisational practicing, related to change, coevolves within a multidimensional nexus of organizations.

Specific theoretical and methodological implications for exploring and enacting relational practices as well as limitations are offered.

Some specific practical implications are provided that facilitate and enable embodied practices in organizational contexts.

The responsive inter-practice is seen as embedded in sociality and social interactions and links to sociocultural and political as well as ethical dimensions are discussed.

By extending the existing discourse and using an embodied approach, the paper proposes a novel orientation for reinterpreting practice that allows explorations of the emergence and realization of alternative, ingenious and more suitable forms of practicing and change in organizations.

The case is set in summer 2016, centered on the writer and performing star, Lin-Manuel Miranda, whose Broadway show Hamilton had grossed almost $75 million and won 11 Tony Awards. The musical's cultural influence was buoyed by Miranda’s 578,000 Twitter followers; hundreds of celebrities from Oprah Winfrey to Jennifer Lopez had become ambassadors for the musical; and its impromptu #Ham4Ham live performances were engaging thousands of people on social media with each release. The case explores specific tactics the show employed, challenges students to consider the importance of personality in creating social media buzz, and studies the practical influence social media may have had on the show’s success. It is appropriate for any marketing course, particularly a digital media class in which students are familiar with the major platforms.