Suchergebnisse

History, philosophy, and issues: Berg, I. Worker discontent, humanistic management, and repetitious history. Strauss, G. Is there a blue-collar revolt against work? Bluestone, I. Worker participation in decision making. Wallick, F. Work with dignity. Fein, M. The myth of job enrichment. Raskin, M. Thinking about technology--subjectively, objectively. Maccoby, M. Who creates new technology and why? Gartner, A. and Riessman, F. The culture of the service society: the value explosion of the sixties.--Some specifics: Schrank, R. On ending worker alienation: the Gaines Pet Food Plant. Kreman, B. Search for a better way of work: Lordstown, Ohio. Russell, J. Part-time employment: ideal work life? Peabody, M. A. Fifteen years at a defense plant. McAteer, J. D. There are no drinking fountains down here. Ross, M. H. Life-style of the coal miner: America's first hard-hat. Walsh, E. Garbage collecting: stigmatized work and self-esteem. Kleeman, W. Humanizing offices by participatory design.--New directions: Howe, L. K. Women in the workplace. Auerbach-Fink, S. Child care at the workplace. Schonberger, R. J. Toward a greater flexibility. Schrank, R. For a worker-exchange program. Radest, H. B. The virtues of wastefulness : possibility or myth?

"In a state of rude nature", wrote Edmund Burke, "there is no such thing as a people… The idea of a people is the idea of a corporation. It is wholly artificial; and made, like all other legal fictions, by common agreement. What the particular nature of that agreement was, is collected from the form into which the particular society has been cast". Whether the Iranians in the early Islamic period — that is, the period from the seventh to the twelfth century — were in Burke's sense a "people" is a question that the cautious scholar would be eager to disregard and loath to handle. After all, those specialists on early Islamic Iran who have, directly or indirectly, expressed opinions on this subject have all too often projected events from the life of their own nation and times back to these earlier centuries. In no case is this projection more obvious than in the many essays written in the late nineteenth and early twentieth centuries which see this question only as a question of "national liberation": did the Iranians hate the Arabs, and did they hope to regain their empire by destroying, or profoundly reshaping, the empire of the Muslim caliphs?