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Within the developing exploration of the role of the scholar-practitioner, the situation in which scholar-practitioners engage in the scholarship of practice in their own organizational systems has not received much attention. This chapter adopts the position that scholar-practitioners are not merely practitioners who do research but rather that they integrate scholarship in their practice and generate actionable knowledge, that is, knowledge that is robust for scholars and actionable for practitioners. This chapter explores the phenomenon of scholar-practitioners engaging in the scholarship of practice in their own organizational systems as inside change agents. It discusses how scholar-practitioners engage in inquiry-in-action in first-, second-, and third-person modes of inquiry and practice in the present tense and provides a methodology and methods for such engagement that it be rigorous, reflective, and relevant.

This chapter informs current research and practice in organization development and change (ODC) with an actionable knowledge of the social science philosophies. It adds value to the scholarship of ODC by charting the progression of philosophies of social science, by showing how researchers in ODC structure their inquiry based on the inherent philosophical dimensions, and by offering useful and actionable knowledge for research and practice. The aim of the chapter is to reflect on the practice of ODC as a social science and to consolidate its social science philosophies so to provide solid philosophical and methodological foundations for the field.

For 30 years the series, Research in Organizational Change and Development (ROCD) has provided an extensive range of scholarly research and philosophical reflections on the field of organization development and change (ODC). On the occasion of the 30th anniversary of the first volume, this chapter poses the question as to how we might learn about the philosophy of ODC research from the 24 published volumes. Taking the author’s explicit pursuit of the question as a process of interiority, it invites readers to engage with the question themselves and thereby enact interiority within ODC itself.

This chapter undertakes one re-evaluation of Louis Althusser’s philosophical legacy for modern Marxism. While Althusser self-consciously undertook to defend the scientific character of Marxism and so permanently establish it on a firm footing, many of his closest followers eventually exited the Marxian paradigm for a post-structuralism post-Marxism. We will argue that this development was rooted in Althusser’s initial procedure as he attempted to ground Marxism’s scientificity in an epistemological argument whose main referent was Marxism itself. This initiated a circularity which was ultimately to prove fatal to Althusser’s project. Less remarked upon, however, is a further legacy of the Althusserian oeuvre, the critical realist conception of Marxism initiated by Roy Bhaskar. Bhaskar found part of his inspiration in Althusser’s successful posing of the question of Marx’s science. On the one hand, Althusser’s work can legitimately be seen as a bridge into the post-modern challenge to Marxism. On the other hand, it can be seen as clearing the ground and establishing some of the foundation for critical realism’s successful recuperation of the scientific character of Marxism.

In this chapter, the authors explore the “hidden curriculum” that is enacted when the teaching-self transmits to the learning-self, the being aspects of the teacher. It is proposed that these aspects are communicated through discursive and nondiscursive materials. The latter includes energetic, emotional, and gestural “languages.” An argument is made that the current, modernist conceptions and practices of education that predominantly focus on covering and downloading curriculum materials do not create openings for exploring the being aspects of teachers and learners. Moreover, acknowledging Avraham Cohen's thesis, “We teach who we are, and that's the problem,” the authors explore the hurtful and damaging influence of the teachers' “Shadow materials.” An argument is made for the moral imperative of teachers' (or anyone who is in a position of influencing others) self-study to minimize or prevent hurtful and damaging influences that could have a long-lasting impact on the students' or learners' self-formation. The authors propose the method of inner work, integrated with contemplative inquiry and practices, as a way for educators to work with the materials of consciousness. Inner work largely involves working through psychological projections, introjections, and entanglements that permeate one's inner world. Some details of inner work are offered, including how to facilitate a dialogue between the parts or subselves in one's inner world that are in tension and conflict. It has been further proposed that this kind of inner work would lay the necessary foundation for becoming kinder, caring, and more compassionate human beings.

This chapter analyzes art-based methods that focus on the deliverables required from the student in an academic exchange.

The study will focus on a group of second-year Master’s students who, accompanied by an artist-coach and a researcher, were asked to produce an artwork reflecting their views on the technical or theoretical issues in accounting. These works were invented and realized in a four-day workshop and exhibition organized by the students.

Student submissions were found to fit into four types of outcomes: instrumental, developmental, directed, and embedded. The first two are produced by the processes mobilized in art-based teaching, while the second two are linked to the specific form of the artwork engaged in by the teaching process. Observing that few theories have explored the range of outcomes attributable to the form, the author draws on the experiment as well as Winnicot’s concepts of transition and intermediate objects to define the specific transformative quality of art forms. By investigating the special area where the delimitations between the self and the world are blurred and changing, the art-maker student adopts a posture of a natural researcher who creates knowledge at the moment he defines his self — or to put it differently, through art-making, the student produces his/her self and his/her knowledge at the same time.

Recognizing that empowering the complexity of expression liberates access to knowing abilities and independent critical learning.