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This paper aims to offer a new history of management by tracing a religious dimension of scientific management. The thesis is that the good was foundational for bringing scientific management to success in Taylor’s native Quaker Philadelphia in the 1880s. The paper’s main contribution is to contrast the philosophical origins of Taylor’s ideas in scientific management to his native Quaker roots, and how Taylor, over time, into the 1910s, wrestled with this issue.

The paper is situated in historical interpretivism and subjectivism, leaning on contextual and narrative research on religious morality.

Quaker morality prevented managerial opportunism at Taylor’s Midvale Steel in the 1880s. Conversely, by the 1900s and 1910s, interest conflicts between workers and managers escalated when scientific management moved out of its traditional cultural contexts of Quaker Philadelphia and spread across the USA. The historical implication is, already for Taylor’s time, that scientific management never was the “one-best way” of management.

Future research needs to deepen and broaden research on scientific management when tracing the significance of religion and culture in management thought.

The paper has implications for modern studies of business morality by uncovering the practical relevance of religious business ethics at the outset of management studies.

The historic emergence of scientific management points to a theory of institutional evolution and economic growth, when religiously grounded governance of the firm deinstitutionalized, and institutional economic governance, with different but superior economic advantages, progressed by the 1900s.

The paper suggests an alternative version of the intellectual heritage of management studies by tracing the legacy of Taylor’s Quakerism and how religious and cultural ideas contributed to the formation of science in management.

This chapter seeks to elucidate specific behavioral patterns that occur when people travel and consume luxury items using concepts drawn from sociocultural and economic theories. These concepts are Walter Benjamin's “aura,” Karl Marx's “commodity fetishism,” and Arnold Van Gennep's “liminality.” These concepts are deployed within the spheres of tourism and luxury in order to analyze how tourists on a shopping spree search for forms of authenticity, how this type of travel is similar in many respects to a religious quest, and, finally, how the design of luxury outlets in European capitals convey religious overtones.

Spirituality is a concept that explains the spiritual dimension of human beings. Meaning of life, being together, and the bigger one's existence are the components of spirituality. In that manner, workplace spirituality is an area that endeavors to find the meaning of the work together with the community. Research reveals that workplace spirituality has several dimensions, and inner life, sense of community, and meaning at work are validly used. Though developing in the research area, misunderstandings and misuses of the phenomenon causes several dark sides. In this context, this chapter aims to reveal these in five aspects to contribute to enhancing the literature. The ambiguity in defining spirituality and religion is the first dark point in understanding workplace spirituality. Accepting spiritual executions at work as a tool for profitability is the second. The scarcity of awareness of executive leaders about workplace spirituality is the other. Considering the studies on workplace spirituality as a fad and the expected difficulties in developments about the area is the fourth. Finally, workplace spirituality-based misbehaviors at work are the last dark side, addressed in this study. In addition to the explanations in its content, the authors present a bibliometric analysis conducted by R. The chapter concludes with general evaluations and suggestions for future studies.

This chapter argues that modern societies are changing in ways that disrupt the complementarity between social structure and character structure. One source of this divergence occurs because, on the one hand, there exists a “neoliberal” character structure that is oriented toward the accumulation of human capital and holds that such accumulation and hard work will allow one to achieve the “American Dream.” On the other hand, the deep embeddedness of this character structure may in fact deepen the possibility of structural crisis, as developments in automation and ongoing transformations of labor continuously shift the economic structure and many feel they are employed in meaningless “soul crushing” jobs. This diagnosis prompts the question: is the accumulation of human capital futile? In other words, can there exist an abundance of jobs that simultaneously pay enough to provide a middle-class lifestyle and be both socially respected by most members of society while also providing subjective meaning for the individual – without accruing high social costs? Through reflections upon my own biography growing up in East Tennessee, this chapter utilizes the framework of Planetary Sociology to encourage sociologists to rethink the category of “human capital” and recognize the divergence of social structure and character structure to be a serious problem with planetary implications. Only by critical examination of the sociohistoric context from a planetary perspective can these challenges be constructively evaluated and reckoned with.

This paper aims to study historical intercultural transfer by examining the case of the Mouvement Desjardins, a Quebec, Canada-based cooperative bank founded in 1900 by Alphonse Desjardins. The aim of the cooperative was to support the hitherto marginalized French–Canadian population and to initiate their economic and entrepreneurial activities.

The authors focus on a historical single-case analysis. This conducts them to analyse primary data from letters exchanged between Alphonse Desjardins and European actors, as well as company documents of the Groupe Desjardins.

The intercultural transfer of the cooperative bank model and its implementation in North America as a successful, self-sustaining model is owing to recontextualization and strategic decisions of the social entrepreneur Alphonse Desjardins based on intensive written correspondence with European bank directors who promoted the cooperative system.

This research instigates an impulse to extend our knowledge of intercultural transfer by looking into other historical cases to provide validation or add subtleties to our understanding of intercultural transfer dynamics.

This paper expands the current understanding of intercultural transfer and its powerful influence, namely, how an implemented cooperative bank system can contribute through successful recontextualization to institutional change and societal improvements. It also provides new insights into the creation and growth of social enterprises based on shared values within communities and coordinated strategic intentions across communities.

Spirituality refers to the relationship that individuals have with something greater than themselves. It is an inner experience that includes a sense of transcendence, a connection to a higher power, or a sense of purpose or meaning. Nonprofit organizations can be defined as a unique category of organizations whose primary goal is not to make a profit. They represent a wide range of collective action and have long been collaborators with public governance systems in both developed and developing economies.

In the current socioeconomic structure, nonprofit organizations have become prominent policy actors, responsible for producing and distributing goods and services. To fulfill their responsibilities, these organizations rely on spirituality as a means of obtaining resources.

While contemporary nonprofit organizations have evolved from religious charities of the past, it would be incorrect to suggest that religious influences have disappeared completely. In fact, today's nonprofit organizations and charity sector exist on a spectrum that can be defined along a religious – secular axis, under the influence at different levels.

As modern nonprofit organizations are directly affected by contemporary organizational processes and principles, it is essential to examine spirituality in such organizations, regardless of whether they are religiously affiliated or not. This chapter examines the relationship between spirituality and nonprofit organizations, while also assessing their organizational effectiveness, career opportunities, leadership approaches, teamwork, job satisfaction and job dedication, in terms of spirituality and spiritual intelligence not only from a religious and cultural perspective, but also from an organizational one.

An understanding of the deep, intertwined roots of faith, family, nationalism, and capitalism within the United States is essential as we stand at the precipice of unprecedented global crises – climate change, economic inequality, and violence. Being raised in a devout, Evangelical Christian household provided unique insight into the political and cultural landscape of the Appalachian coal fields, where my extended family – who face persistent poverty, environmental pollution, and nonexistent support services – only expect relief from the crucible of life through death. Reflecting on the longstanding influence of the Protestant ethic (Weber, 2001/1930) and the consequences of widespread austerity-based policies (Piketty, 2014), I trace my experiences as being an insider/outsider within rural Appalachia and academia as a microcosm of the world that lies ahead, where global crises come home and local crises become planetary. Strategies to address impending global challenges demand analysis and action which extends beyond nations and national interests toward a planetary-level analysis. Specifically, planetary sociology brings a sociological analysis of the nuance and complexity of the “political, economic, organizational, and social” worlds into analysis with the, often ignored, natural worlds (Dahms, 2017). Thus, reflecting on the interconnected and interdependent levels of analysis – personal, familial, communal, national, and global – through the power of personal narratives serve as a beginning of planetary solutions.