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Organizational life is replete with claims for emancipation. Existing approaches understand these claims either through theories of macro-emancipation (which focus on larger social structural challenges) or micro-emancipation (which focus on everyday challenges). However, these theories fundamentally misrecognize many emancipatory challenges in organizations. Drawing on the work of Jacques Rancière, we argue that this philosophy is fertile for shifting or unframing traditional approaches of emancipation in organization studies. Emancipation is triggered by the assertion of equality in the face of institutionalized patterns of inequality, it works through a process of articulating dissensus, and it creates a redistribution of what is considered to be sensible. By focusing on these three aspects, we argue that a whole range of emancipatory struggles which had previously been disregarded by studies of macro-emancipation and micro-emancipation come back into view. This significantly extends how we conceptualize emancipation in organizations and allows us to address some of the shortcomings of existing theories.

Slavery and Emancipation is a comprehensive collection of primary and secondary readings on the history of slaveholding in the American South combining recent historical research with period documents. The most comprehensive collection of primary and secondary readings on the history of slaveholding in America. Combines recent historical research with period documents to bring both immediacy and perspective to the origins, principles, realities, and aftermath of African-American slavery. Includes the colonial foundations of slavery, the master-slave relationship, the cultural world of the plan

As anti-gender movements gain momentum throughout Europe, using the concept of gender as a technical category may, in the long run, prove more self-destructive than useful. The author argues for the re-enchantment of feminist politics.

This article concludes that the best way to trigger the reciprocal relationship between hope and emancipation is to innovate with institutions that jointly build hope and emancipation. Handouts to the poor without nurturing optimism to empower themselves to solve their own problems are not the solution. Neither is a psychologism that builds hope without concrete support and the flow of resources needed for structural change. Cognitive change in how people imagine a better world, micro-institutional change (illustrated here with the "Emancipation Conference"), and macro-structural change must be strategically integrated for emancipatory politics to be credible.

This article concludes that the best way to trigger the reciprocal relationship between hope & emancipation is to innovate with institutions that jointly build hope & emancipation. Handouts to the poor without nurturing optimism to empower themselves to solve their own problems are not the solution. Neither is a psychologism that builds hope without concrete support & the flow of resources needed for structural change. Cognitive change in how people imagine a better world, microinstitutional change (illustrated here with the "Emancipation Conference"), & macro-structural change must be strategically integrated for emancipatory polities to be credible. 1 Figure, 1 Appendix, 29 References. [Copyright 2004 Sage Publications, Inc.]

Emancipation serves not only as a midwife for progressive agendas such as greater equality and sustainability but also as their gravedigger. This diagnosis underpins Ingolfur Blühdorn's 'dialectic of emancipation', which depicts a dilemma but offers no perspective on how to deal with it. By drawing on Foucault, this article suggests conceiving of emancipation as a task moderns are confronted with even if a given emancipatory project has come to devour its children. Claiming autonomy from given social constellations is key to this task; key also is judging between legitimate and illegitimate claims to autonomy. In late modernity, the criteria for such judgement are no longer universally given. Instead of regarding the latter as entry into mere subjectivism (Blühdorn), this article presents judgement as a key political, 'world building'-activity (Arendt), a critical social theory may join in, by not only observing the world but by also taking sides in it.

A continued struggle against elitism seems to be within the reach of mankind. The only way to stop the human march towards emancipation would be, indeed, to annihilate the world.

CONTEMPORARY DISCUSSIONS ARE TOO CONCERNED WITH THE VIOLENCE OF REVOLTS, COUPS, ETC, RATHER THAN WITH TRUE REVOLUTIONS, 'HUMAN EMANCIPATION'. K. MARX DISTINGUISHED 'HUMAN EMANCIPATION' FROM 'POLITICAL EMANCIPATION', FOR EXAMPLE; JEWS, BLACKS, FRENCH CANADIANS, WOMEN, ETC, HAVE BEEN OR ARE INVOLVED IN POLITICAL EMANCIPATION. FOR MARX EMANCIPATION FROM CRUDE PHYSICAL NEEDS IS PRIMARY. MARX'S 'PRAXIS' INVOLVED THE WHOLENESS OF THE INDIVIDUAL & INTEGRATION OF AN INDIVIDUAL WITH HIS FELLOW MEN. IT IS DIFFICULT TO DECIDE ON A 'PRAXIS' FOR EMANCIPATION IN PRESENT-DAY CANADA; BUT IT DOES INVOLVE ANSWERING MARX'S QUESTION, "WHAT KIND OF EMANCIPATION?" D. BURKENROAD.