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Craft has been described as a personally meaningful orientation toward an activity – this orientation is what distinguishes craft from mere labor. This conception of craft can be traced back to the Greek poiesis, or revealing. Poiesis entails both passive and active components: passively, poiesis denotes being receptive to what is given in the world; actively, it involves the trained judgment of decision-making. Information activities can become more meaningful, then, if they are infused with this craft ethic. Fundamentally, this is a particular orientation of a person toward their world, one of the finding distinctions that matter to a person.

This paper aims to explore the implications of applying a Bourdieusian meta-framework to business interaction and relationship building within networks. The motive is to advocate the use of Bourdieu’s work in its entirety rather than sub-optimal use of selected concepts in isolation.

The aim of this conceptual paper is to explore how a Bourdieusian framework benefits understanding of structure/agency relations as a mutually constituted duality within business networks. The concept of duality regard relationships as emergent from synergies between structure and agency made possible by the translational capacity of “habitus”. Habitus is, therefore, the main intersection, catalyst or chiasmus between structure and agency facilitating enacted, emergent properties of business relationships.

The Bourdieusian framework suggests that structures and practices are related by multiple dualities brokered by multiple knowledge forms. The main contribution that this triadic framework brings to debates on structure-agency relationships is mostly contained in the concept of “habitus”, which is identified as a translation vehicle provides critical brokerage between actors’ resource structures and activities. It is a key concept that helps us understand how structures and agentic behaviours are equally important and mutually constituting influences upon emergent properties of business interaction. For business marketing, this means that the habitus of actors’ schemas are both embodied and cognitive. Habitus acts as the main catalyst for emergent and diverse capital resources and a plural set of skills essential for effective practical activities.

The research focus of a Bourdieusian framework is upon investigating a triadic understanding of concepts of habitus, field and practice as elements of a “pan-relational” or mutually constituted amalgam facilitated by a corresponding triadic relationship between three types of knowledge; namely, “illusio”, “phrónesis” and “poíesis”.

By adopting a Bourdieusian framework, this paper can regard the practical development of durable business relationships as involving interactions that adequately co-ordinate the different habitus, sub-fields and practices of parties as shared. The implication is that the practitioner needs to be equally competent in their use of “illusio”, “phrónesis” and “poíesis” as different knowledge forms whose sum is greater than its parts.

The approach reveals that habitus emphasizes that structures are never entirely conscious and calculated schemas as they contain unconscious, embodied habits fuelled by tacit, cultural knowledge infused with symbolism, mythologies and rituals, which are communicated mostly indirectly through analogical reasoning, narrative, heuristics and embodied gestures.

This paper aims to propose to rehabilitate prâxis and revive possibilities of practical wisdom (phrónêsis) and a reinterpret excellence as an ethically committed way for responsible and sustainable form of living, while operating in the midst of a systematically constrained world of neoliberal regimes.

Based on a literature review, this essay first presents some basic understandings of prâxis, practices and its architecture as well as phrónêsis and its interconnection. Further, possibilities for integrating excellence in prâxis and success in poiêtic practice are suggested in form of a critical poiêtic phrónêsis, and some implications are outlined in conclusions.

Considering the systemic constrains of contemporary neoliberal regimes, this paper has shown the significance of a reviving the inter-relational nexus between prâxis, embodied practices, phrónêsis and sustainable action. An integral holonic approach of constrained prâxis was discussed, by which the macro-level is holonically connected to meso-level of likewise constrained practices to micro-level of action and vice versa. In particular, constrained excellence-oriented practical wisdom was connected with constraining result- and success- poiesis in a critical poietic phrónêsis and creative actions in inter-practices as part of inter-prâxis discussed.

The paper is a meta-reflective paper and view point, but links to “prâxis-related research” are offered.

Some practical and political implications are provided.

Some links to social and societal implications are discussed.

The proposed integration of prâxis, embodied practices, sustainable actions and practical wisdom for organisation and in relation to society is genuine and critical. It is orginal in that it provides possibilities to re-assess, re-vive and further investigate the relevance of embodied forms of an integral prâxis, practicing, phronesis and action in and through organizations as well as stakeholder towards a flourishing unfoldment.

The purpose of this paper is to discuss the relevance of second‐order cybernetics for a theory of architectural design and related discourse.

First, the relation of architectural design to the concept of “poiesis” is clarified. Subsequently, selected findings of Gotthard Günther are revisited and related to an architectural poetics. The last part of the paper consists of revisiting ideas mentioned previously, however, on the level of a discourse that has incorporated the ideas and offers a poetic way of understanding them.

Gotthard Günther's conception of “You” is specifically valuable in reference to a theory of architectural design in the sense of an architectural poetics.

The research furthers the field of architecture by contributing to it a new theory in the form of an architectural poetics. It addresses questions of design with a procedural framework in which critical engagement is an intrinsic principle, and offers an alternative to existing discourses through a poetry of architectonic order that is open to the future.

Different forms of trust in the contemporary organizational settings of virtual organizations and time management (e.g., just‐in‐time, lean production, and total quality management) are discussed in conjunction with some Greek philosophical notions of human action, namely theoria/episteme, poiesis/techne, and praxis/phronesis, together with the two notions of time, chronos/kairos and their spatial counterparts, chora/topos. It is suggested that time management concepts in production line settings are frequently based upon asymmetric power‐relations and rigid time‐control making most forms of organizational trust instrumental and/or weak. Virtual organization settings, on the other hand, are more likely to contain trust that appears to be fragile and temporal, and in demand of communication based on right moments to act judiciously.

This essay asks: How can we understand and theorise the impacts of robots and Artificial Intelligence (AI) on everyday life based on Radical Humanism? How can Lefebvre's ideas be used to reveal the ideological character of contemporary accounts of the impacts of robots and AI on society? It engages with rather unknown works of the Radical Humanist Henri Lefebvre on the sociology and philosophy of technology such as Vers le cybernanthrope (Towards the Cybernanthrope). Foundations of a Lefebvrian, dialectical, Radical Humanist approach to the sociology and philosophy of technology are presented. This essay introduces Lefebvre's notion of the cybernanthrope and sets it in relation to robots and AI in contemporary society. Based on Lefebvre's critique of the cybernanthrope, this chapter develops foundations of the ideology critique of robots and AI in digital capitalism. It discusses examples of technological deterministic and social constructivist thought in the context of robotics, AI, and cyborgs and argues for an alternative, Lefebvrian, dialectical approach. This essay situates Humanism in the context of computing, AI and robotics. The chapter advances a Lefebvrian Radical Humanism by engaging in analyses of AI and robots in Post-humanism, Transhumanism, techno-deterministic approaches, social construction of technology approaches, techno-optimism, techno-pessimism, acceleratonism, the mass unemployment hypothesis and Spike Jonze's movie Her. This chapter shows that the major lesson we can learn from the Radical Humanist sociology of technology and Henri Lefebvre's works on technology is that Radical Humanism helps creating and sustaining technologies for the many, not the few. This insight remains of high relevance in the age of digital capitalism, smart robots and AI.

The following chapter is aimed to explain what virtue ethics (VE) in business is, its philosophical background, its original themes, and new research opportunities. To this end, we will establish the distinctive elements of VE and its main sources and epistemological approaches. In particular, we will first describe VE in business based on Alasdair MacIntyre’s ethics and Modern VE in Business. Then, we will briefly show the Thomistic approach to VE in business and its main application to business theory. We will also consider a new epistemological proposal for VE in business in Positive Organizational Scholarship. Next, this chapter will explain briefly the original contributions VE in business makes to a theory of work and a common good theory of the firm. Finally, we will suggest new areas in which VE in business theory has not shown a significant outcome yet. Here, we will discuss new opportunities that VE authors might consider for research projects in new epistemological approaches, VE philosophers not yet studied in business ethics theory, spirituality-based theory (Jewish and Protestant mainly) and its connection with VE, and contemporary problems that firms are facing that can be enlighten from neo-Aristotelian philosophy.

The purpose of the article is to aid the reader in understanding the knowledge claims in different forms of action research and to see what kind of “turn to practice” is required in research on organising, organisational learning, and management.

A conceptual framework extracted from the philosophy of Aristotle is presented for understanding the knowledge claims of action research in relation to other approaches.

Some form of action research should be pursued, but action research is a label covering many different approaches suggesting different ways of relating knowledge and action.

In order to provide valid, practicable knowledge both action research and mainstream research need to reconfigure and sort things better. The call is for doing more organizational research as “praxis research” as part of late modern, socially distributed knowledge production modes.

The required reconfiguration of organizational research also requires systematic organizational learning in work organizations.

Providing a conceptual framework that is able to grasp the different knowledge forms operating under socially distributed “mode 2” conditions, and to point out required implications for both research and practice, is new.

This paper aims to explore brand rhythm in a lyrical analysis. It aims to provide insights into the appropriation of temporal meaning in material, collective and individual contexts.

The design offers a structured advance in lyrical qualitative research and the complementary third alternative to story and drama as more frequent representational forms in interpretive projects. This project presents an aesthetic performance in the sequential constructs of mimesis, poiesis and kinesis.

The inquiry confirms the paradoxical evolution of a brand’s temporal aspects and the importance of rhythm perception as a performative act of semantic bootstrapping and evolving brand meaning in general.

This project shows the importance of brand rhythm and pace in a triangulated methodological sequence of poetic perspectives as an advance of the current qualitative poetic state of play in research. It has implications for the strategic style management of brands in general.

This paper proposes the importance of brand rhythm as a differentiating attribute. The project presents a repeatable case study which depicts managers a structured poetic approach to capture the temporal essence of brands.

This project is situated in the context of an area that has become to be known as the Timeless Land. The artistic (re-)appropriation of a temporal aspect has had an impact on the development of public attitudes and policy.

This project offers new insights into the temporal aspects of brands and the construct of brand rhythm in particular. It completes Altieri’s three literary approaches in a performative inquiry. The proposition of the lyrical third way in a theoretical framework should facilitate the acceptance and increasing currency of future poetic projects in marketing.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).