Suchergebnisse

Intro -- Endorsements -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- Acknowledgements -- Introduction -- What Is Distinctive About This Book? -- What You Will Find in This Book -- Organisation of the Book -- Part I Leadership: An Overview -- Part II Conceptual Reflections on Leadership, Ethics, and Masculinity -- Part III Empirical Illustrations of Leadership, Ethics and Masculinity -- Chap 11 Postscript -- Notes -- Part I: Leadership: An Overview -- 1. Reflecting on Leadership Studies -- Introduction -- What Is Leadership? -- Revitalising Leadership -- Ontology, Epistemology and Methodology -- Humanism and Leadership -- Notes -- 2. Genealogies of Leadership in Practice and Theory -- Introduction -- A Brief Overview -- Pre-classical: Leadership as Myths and Mystification -- From classical to modern conceptions of leadership -- Leadership as Sovereign and Absolute Power -- Critical Practices and Theories -- Relational Theory -- Leadership, Gender and Diversity -- Sociomaterial Leadership -- Leadership as Practice -- Critical Leadership Studies (CLS) -- A Foucauldian Framework -- A Neo-humanist Enlightenment Approach to Leadership and Its Development -- Summary and Conclusion -- Notes -- Part II: Conceptual Reflections on Leadership, Ethics, and Masculinity -- 3. Identity and Leadership -- Introduction -- Drowning in the Presence of a Neglected Past -- Identity Work as Individualisation -- Leadership: Identity and Insecurity -- Authentic Leadership -- Summary and Conclusion -- Notes -- 4. Power/Resistance -- Power at Last! -- What is Power? Luke's 3-dimensional Model -- Resisting Leaders and Managers -- Power in Leadership Studies -- Resistance in Leadership Studies -- Foucault -- Summary and Conclusion -- Notes -- 5. Diversity/Gender and Leadership -- Diversity Management -- Gendered Masculinities in Leadership.

This article celebrates Joan Acker's academic life and her enormous contribution to the field of gender, work and organization. It acknowledges not just what she contributed to gender studies and politics but how she combined her analysis and her activism with a concern for equality more generally, especially in relation to social class and race.

Arguing that binaries and their relationship to masculinities operate to constrain the development of corporeal or embodied ethics in organizations, this article seeks to advance their deconstruction and dissolution. If bodies are to matter, binaries need to shatter. First, it deconstructs the binary by examining the epistemological space between representations of life, language, labour and gender and the assumptions of subjectivity that are their conditions of possibility. Recognizing deconstruction to have some limitations in terms of subscribing to cognitive and perhaps masculine discourses, the article turns secondly to two literatures that seek to dissolve binary constructions ontologically. By combining epistemological deconstructions and ontological dissolutions, the second of these approaches facilitates the development of an embodied and embedded approach to organizational ethics that disavows dominant discourses of masculinity. The article then has two central objectives of first documenting the dominance of masculine, disembodied binary thinking in organizations and society and second, of examining ways through which it may be deconstructed and dissolved so as to enable an embodied ethics of engagement in organizations.

International audience ; This article may be seen as in search of time but with no 'real' prospect of finding it since it is believed that time reflects and reinforces the relations in which it is embedded. The article will focus on pastimes, professionalism, and politics, arguing that while these diverse activities would appear to have no more than their alliteration in common, they share a similar orientation to time that is informed by a phenomenological consciousness of intentionality. This involves a linear sense of time as representing the gap that can only be bridged by intentions being realized instrumentally in specific results through means-end chains. Time then becomes filled up with activities that leave little space for reflection. This raises some issues regarding time that, outside of philosophy and even there only occasionally, would not ordinarily be aired. Some of these issues will be ethical, epistemological and methodological. The ethics will be drawn through an examination of Levinas's misgivings about the phenomenology of Heidegger, the epistemology and methodology from some deliberations on time in relation to Foucault's discourse on epistemic regimes, and methodology as one possible implication of those deliberations.

This article may be seen as in search of time but with no 'real' prospect of finding it since it is believed that time reflects and reinforces the relations in which it is embedded. The article will focus on pastimes, professionalism, and politics, arguing that while these diverse activities would appear to have no more than their alliteration in common, they share a similar orientation to time that is informed by a phenomenological consciousness of intentionality. This involves a linear sense of time as representing the gap that can only be bridged by intentions being realized instrumentally in specific results through means-end chains. Time then becomes filled up with activities that leave little space for reflection. This raises some issues regarding time that, outside of philosophy and even there only occasionally, would not ordinarily be aired. Some of these issues will be ethical, epistemological and methodological. The ethics will be drawn through an examination of Levinas's misgivings about the phenomenology of Heidegger, the epistemology and methodology from some deliberations on time in relation to Foucault's discourse on epistemic regimes, and methodology as one possible implication of those deliberations.

In certain areas of social science and the humanities, Foucault has had an enormous influence in recent years. In particular, history, feminist and gender research, literary studies, philosophy, politics, psychiatry, and sociology have not been able to ignore the radical interventions of Foucault's attempts to think the unthought. Organization theory has not been immune to Foucault's constant challenge to what is taken for granted and his skeptical views of the work of what he named `universal intellectuals', who claim to speak on behalf of individuals, groups or populations. Foucault's skepticism about historicist and totalizing systems of thought and practice fits the era. His demand is that we question conventional thinking not because it is necessarily wrong but because it is dangerous. Contrasted with the way that much organization theory simply uses Foucault as a convenient resource, this article attempts to push organizational analysis toward Foucault until the pips squeak.