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The purpose of the paper is to highlight the concept of workplace spirituality, its benefits, importance in organization, and the strategies to implement workplace spirituality to enhance employee engagement in the organization.

Viewpoint paper.

This paper suggests that workplace spirituality will improve the level of engagement of employees.

This paper provides various strategies of workplace spirituality. This will help the organization to implement it in the work setting.

The purpose of this paper is to ascertain whether the organizational spirituality (OS) also called for spiritually-based organization (SBO) concept continues to be, in fact, a source of refreshing ideas to the organizational studies.

Regarding that OS is a theme that does not pertain to the scientific mainstream, the criteria to select valuable work were broader. On this basis, this literature review focused on a set of distinct sources: empirical and theoretical-conceptual papers (i.e. peer-reviewed), books, book chapters and doctoral dissertations. The material should be written in English and matched specifically the terms “spiritually-based organization,” “organizational spirituality” and “spiritual organization” in the websites of prominent scientific publications such as Google Scholar, EBSCO, Emerald, Sage and Elsevier. The premise was to portray an ample overview about what the scientific research has been yielded on this topic covering the period of 23 years (i.e. 1999–2022).

Data revealed that a large portion of the scholarly work of OS has been largely published in journals of modest factor impact or in books/book chapters. Such evidence indicates that OS definitively is not embraced by the scientific mainstream, despite the relevance of this topic. Further, it appears that the study, research and writings about SBOs, despite their positive effects and features, do not draw the attention of the majority of academic community. As a result, this field of knowledge has been characterized by scant work. This conclusion sounds somewhat astonishing considering that companies strongly driven by financial and economic concerns have proved not to be useful to humankind well-being and the planet.

This review sought to concentrate only on scholarly work that could bring something noteworthy to the debate of the OS concept. By the same token, other related concepts such as workplace spirituality and spirituality in the workplace, which have been properly explored, were not approached here. The author surmises that such path may account for somewhat the reduced number of work found about this topic, despite the fact this review drew on Google Scholar as well.

This study sought to identify organizational factors that foster an individual's experience of spirit at work.

Ten women and three men, ranging in age from 26 to 81, who were in full‐time paid employment in a variety of occupations, and who self‐identified as having high spirit at work, participated in in‐depth, reflective interviews.

Inspired leadership emerged as central to influencing individual experiences of spirit at work and was strongly linked to six other organizational factors (strong organizational foundation; organizational integrity; positive workplace culture and space; sense of community among members; opportunities for personal fulfillment, continuous learning, and development; and appreciation and regard for employees and their contribution).

Future research needs to investigate how each of these conditions is related to measured levels of spirit at work in a larger, representative sample, and how measured spirit at work is related to work outcomes.

Although this study did not investigate specific practices or strategies to increase spirit at work, results suggest that organizations wishing to enhance their employees' spirit at work could focus efforts on creating organizational conditions that encourage inspiring leadership and mentorship and the other six identified factors.

The paper raises awareness and highlights issues surrounding organizational factors that foster an individual's experience of spirit at work.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

A case study is given of International Distillers & Vintners (UK) Limited (IDV (UK)) and an assessment made of the viability of translating theory into practice in the real world – the importance of having a strategy, of strategic planning, and having a success factor as a key component of an organisation′s competitive advantage. Following the appointment of a new managing director at IDV (UK) in 1982, three goals were established: (1) to more than double profits within five years; (2) to increase return on capital employed by almost 50 per cent within five years; and (3) to be the outstanding wine and spirit company in the UK. A sound strategy was required to achieve these goals. The historic background of the organisation is given and the strategic position of IDV (UK) in relation to its competitors and market share is described. A review of the state of the market is given and possible areas for expansion discussed. The quality and pedigree of certain brands and the quality and strength of leadership are proposed as the success factors upon which IDV (UK) could build. Details are given of how the organisation built upon these factors to achieve strategic success; the lessons learned; and the level of achievement and success in the marketplace.

Debate over the definition of “spirit at work” continues in both the popular and academic literatures. The lack of a clear, accepted definition has hindered the development of useful measures and has delayed research that would advance our understanding of the conditions/characteristics that influence the experience of spirit at work and the individual and organizational outcomes that result from spirit at work. To obtain a clearer understanding of an individual level construct of spirit at work, an exploratory, qualitative study was conducted. A total of 14 professionals, who not only experienced spirit at work, but whose work also involved researching or promoting spirit at work, participated through face‐to‐face interviews, telephone interviews, or written surveys. Participants were asked about what is spirit at work and then they were asked to describe a personal experience of spirit at work. Although most people had difficulty providing a comprehensive definition for spirit at work, they found it very easy to recall and describe such an experience. These rich descriptions of their personal experiences of spirit at work revealed much consistency in experiences among individuals. Participants’ descriptions revealed that spirit at work is a distinct state that has physical, affective, cognitive, interpersonal, spiritual, and mystical dimensions. This state involves physiological arousal, positive affect, a belief that one's work makes a contribution, a sense of connection to others and common purpose, a sense of connection to something larger than self, and a sense of perfection and transcendence. The usefulness of a clear, comprehensive definition of spirit at work to advancing theory, research, and practice is discussed.

The purpose of this chapter is to uplevel the two-by-two binary matrix of differences to a three-by-three cross-referential one, in order to inquire into the nature and movement of Spirit within us at different levels of analysis. Our design is a non-liner, post-structural inquiry. The implications of our findings include an invitation to co-explore the muddled middle area of relationship, such as Synthesis − between Thesis and Antithesis − and Breath − between Mind and Body, individually and collectively as a metaphorical set to explore Spirit as the relationship between Self and Other. The social implications reveal more possible interpretations than currently assumed, beyond the label of enemy and the erection of lines of containment, in the relational space between concepts and among people. Our essay is original, in its playful and post-modern interface of fact and fiction, mind and body, self and other, and spirit and breath.

The purpose of this paper is to examine how the Buddhist and Hindu people in non‐Western societies perceive rational accountability practices in religious organizations, through their respective religious “spirit” and “beliefs” and in combination with broader structural elements of the society.

The interpretive tradition of research, i.e. ethnography based on two in‐depth cases from Sri Lanka (a Buddhist temple) and Mauritius (a Hindu temple) is adopted for the data collection. The data are analysed using grounded theory methods and procedures.

In non‐Western Buddhist and Hindu societies where people's lives are bound by a high religious “spirit” the accountability system in the religious organisations is largely visible as an informal and social practice rather than a stakeholder‐oriented rational mechanism. It is found that the rational accountability mechanisms are “sacredised” by the Buddhist and Hindu religious “spirit” and subsequently, the accountability systems and religious activities are both influenced by the “structural elements” of trust, aspirations, patronage and loyalty relations, social status, power and rivalries. The accountability practices implemented in these organisations are perceived by the people as being no more than “ceremonial rituals” aimed at strengthening the temple's righteous and prudent image to the religious society.

The paper raises the issue that accountability practices in community, grassroots‐based non‐profit organisations are not mere reporting of “facts” relating to economic activities and a “neutral system” giving reasons for the conduct of its leaders. Instead, they initiate new forms of accountability systems and reproduce structural conditions.

This is one of the first field studies which examine perceptions of accountability within a Hindu and a Buddhist context, as influenced by the religious “spirit” and internal belief systems of the devotees. Previous studies have mostly focused on Judeo‐Christian or Islamic denominations.

This chapter proposes a quantum relational process philosophy as an approach for studying organization-in-becoming as a world-creating process. Furthermore, the quantum relational process philosophy is tied to quantum storytelling. Whereas the quantum relational process philosophy outlines a philosophy of a processual ontology, epistemology, and ethic, quantum storytelling provides the storytelling medium through which such an ontology, epistemology, and ethic emerges through articulation and actualization. As such, the two approaches are introduced as inseparable from each other.

The focus of this chapter is to unfold the ties between the quantum relational process philosophy and quantum storytelling through the perspective of the quantum relational process philosophy itself.

The proposed quantum relational process philosophy is defined as Being-in-Becoming. Thereby, this approach is suggested as an alternative to the “Being” perspective and the “Becoming” perspective or at least as a further development of the becoming perspective. These latter two perspectives present two different ways of viewing organizational change: development and transformation.

The being perspective relies on substance ontology acknowledging the existence of entities: that “which is.” In substance ontology, however, entities such as individuals and organizations are viewed as existing in themselves in fixed space-time frames. This view entails a rather static and stable ontology, perceiving the organization as a ready-made world of stable, unchanging entities. This perspective is often referred to as the approach of building the organizational world through intervention and control of change.

As a contrast, the becoming perspective relies on a process ontology while the organization is perceived as a sea of constant flux and change through which the organization emerges on the way. In this process-oriented perspective, attention is directed toward “that which is becoming.” In this perspective, the organization is perceived as a world-making phenomenon emerging through ceaseless processes of transformation. This approach is often referred to as the dwelling approach, that is, to dwell in the world-making phenomenon letting it happen. This perspective tends to ignore that which exists, that is the ready-made forms, and only focus on that which is becoming.

In this chapter, the proposed being-in-becoming perspective views the tension between being and becoming as a dialectical interplay that is decisive to organizational transformation. However, in the being-in-becoming perspective, “entities” are viewed from a quantum perspective whereby being-in-becoming differs from the substance ontology in its view of the nature of “entities.” In this perspective, the organization is viewed as a dialectical interplay between, at the one hand, the organizational form(ing) of life and, at the other hand, the aliveness of unfolding and transforming living life-worlds of being-in-the-world in fluid space and open time. This dialectical interplay is conceived as central in organizational world-creating processes.

The aim of the chapter is to develop a conceptual framework of a quantum relational process philosophy that embraces the dialectics of transforming organizations. The contribution is to be capable of understanding the performative consequences of dialectic to organizational transformation viewed from the being-in-becoming perspective of the quantum relational process philosophy.

Through the contribution of Heidegger, Hegel, Aristotle, and Boje, and further enriched by Barad, Bakhtin, and Shotter, a conceptual framework is developed for understanding, analyzing, and problematizing dialectical organizational world-creating.

This framework is called “Fourfold World-Creating.” The fourfold world-creating framework keeps the dialectic of organizational transformation at its center while it at the same time take into consideration the dialectical interplay of ontology, epistemology, and ethic. In this sense, the framework is proposed as quantum relational process philosophy. The incorporation of ethic in the quantum relational process philosophy represents an additional contribution of the chapter.

The fourfold world-creating framework is furthermore suggested to be conceived as a quantum relational process philosophy of the antenarrative dimension in David Boje’s quantum storytelling triad framework encompassing: (1) the narrative, (2) the living stories, and (3) the antenarrative. In his recent research, David Boje has a developed a dialectical perspective on his storytelling framework. Following in line with this thinking, this chapter suggests viewing (1) the narrative as the ready-made form, (2) the living stories as the living life-worlds, and (3) the antenarrative as fourfold world-creating.

In this sense, the proposed dialectical fourfold world-creating framework and its embeddedness in the quantum relational process philosophy contributes to our understanding of the research contributes of antenarrative storytelling in organizational studies.

As findings, the chapter proposes what could be considered as ontological, epistemological, and ethical key constituents in dialectical organizational world-creating. The contribution of these findings encompasses an analytical framework for (1) understanding the dialectical, transformative movements of the organization as well as (2) analyzing and problematizing the cease of dialectical tensions that seems to lock the organization in a particular state of being, only capable of repeating and reproducing its ready-made world in fixed space-time frames.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.