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Surely the absence of a sociology of morality has to be one of the major weaknesses of academic sociology, and a mysterious one at that. For Durkheim, one of sociology's founding fathers, morality was to have a central place as an object of inquiry; moreover, he was passionately interested in it on the existential level, as was Weber.

Zygmunt Bauman's work is a case study in the possibilities of postmodernism for sociology. Characterized on the one hand by a gloomy epistemology about knowledge and morality in a postmodern world and on the other, by provocative new concepts to empirically describe a postmodern world, Bauman's work evidences a key tension within postmodern thought. Is it possible to reconcile Bauman's pessimistic epistemology with his optimistic sociology? My argument is that if we recast Bauman as a critical theorist and his method as dialectical immanent critique, we can see how his positive empirical concepts are based on his negative epistemology. In this way we can make sense of the complexity of Bauman's work and appreciate his prophetic abilities. The complexities and possibilities of postmodern thought in general become clearer as well.

Among the master social processes occurring in the modern world have been increased individualization, on the one hand, and the growth of largescale organizations, on the other. Unlike most scholars, who emphasize either one or the other, we focus attention upon certain strategic interrelationships between these master processes. We are thus addressing a fundamental sociological issue while at the same time taking development theorizing in a somewhat new direction.

Annual reporting has moved from the conveyance of “simple” accounting numbers and more towards narrative, graphical, pictorial and broader aesthetic content conveyance. At the same time, there has been a small but growing discussion of the work of Emmanuel Levinas and Zygmunt Bauman and in particular the ethic of the Other. The aim of this paper is to explore the presence of faces in annual reports.

Based on initial observations from the analysis of human representations in the annual reports of 14 companies for all years 1989 to 2003 (210 annual reports), the paper interprets the increase from a Levinasian perspective, drawing substantially from Bauman's articulation of Levinas' ethic of the Other. Particularly within the work of Levinas, this ethic is articulated through the nakedness of the face. Analysis is partly performed through illustration of the site of audiencing, a key visual methodology, in annual report images.

A significant rise in total human representation over time is interpreted in Levinasian terms and the range of sites of audiencing is demonstrated. Arguments are discussed that suggest a counter‐hegemonic understanding of the corporations' responsibility to the Other.

The paper provides a critical analysis of what this kind of face work means within the context of Levinas' ethics of the Other. The paper explores what this kind of face work means for the possibility of Levinasian‐inspired moral development and the potential for a counter‐hegemonic face work that may promote accountability.

In this chapter we open up questions about educational standardisation by thinking through the possibilities of the theoretical work on Totally Pedagogised Societies (TPSs) initially developed by Basil Bernstein (2001). In relation to new modes of teacher professionalism, including the introduction of standardisation measures, researchers have drawn on Bernstein's sociological concepts, including the concept of the TPS (Robertson & Sorenson, 2018). Studies, drawing on the concept of the TPS, have tended to focus on the power scape or power reach of international organisations into pedagogic acts across time space – from cradle to grave, in and out of schools. We seek here to move the analytical possibilities for TPS where the focus on the ‘total’ part of the concept is often read and understood as ‘totalising’ (see, for example, Gewirtz, Mahony & Hextall, 2009; Ball, 2009) and deterministic. Instead, we extend work on the TPS and theorise the redesign of standardisation.