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For 40 years, it has been widely believed in the West that learning organisations would be healthier, flexible and more competitive than other organisations. By now, one might expect them to be widespread. However, fully developed learning organisations are rare in the West. In contrast, Chinese organisations seem naturally to be learning organisations. The paper aims to explore the impact of Eastern (largely Chinese) and Western (largely US) philosophies upon the development of learning organisations and suggests that for learning organisations to develop in the West a different philosophical approach may be needed.

The Chinese worldview, and Chinese pragmatism in particular, are discussed in the context of learning organisations. A link is made with the American pragmatism of Dewey. These philosophical traditions are compared to the prevailing worldview and philosophical tradition in the West, which may help explain the rarity of the learning organisation in the West.

A pragmatic philosophy and a relational worldview allow the development of natural learning organisations in China. The recovery in the west of pragmatism and a relational worldview might allow Western organisations to move towards becoming learning organisations. Without this philosophical underpinning, it is unlikely that there will be more than visionary glimpses of utopian ideas for learning organisations.

The significance of pragmatism in the development of learning organisations needs to be considered as a factor in the failure to develop widespread learning organisations in the West.

This chapter provides research results from a study of contemporary leadership approaches (i.e., paternalistic, charismatic, transformational, aesthetic, authentic, and pragmatic leadership) in eight Chinese organizations. Data were collected from case studies in four private-owned enterprises (POEs) and four state-owned enterprises (SOEs) through both interviews and questionnaires. The main purpose of this chapter is to provide contextual analysis of these findings by applying the concept of field from Bourdieu's sociology. This research contributes to the leadership literature by generalizing Western leadership theories to the Chinese context as well as by giving an insight into contemporary leadership approaches in modern Chinese business by deeply contextualizing these leadership behaviors.

The purpose of this paper is to explore the utility of a pragmatist epistemology as a viable methodological avenue for addressing the challenges associated with the normative models of science that dominate organisational management. At the same time, theorisation of a paradigm grounded in a pragmatic epistemology is presented.

The paper seeks to explore the different assumptions guiding a pragmatist epistemology, based on the development of an alternative philosophic framework, such as an indigenous paradigm that draws its logic from a Māori worldview. In doing so, it counters the ideological tension created by the disjunction of applying an epistemological perspective that aligns with what we conceptualise as a mainstream Western view of knowledge creation and maintaining the integrity of taking an indigenous worldview.

In the paper, we argue that kaupapa Māori research, as an indigenous paradigm draws from a pragmatist epistemology, providing a platform for a culturally attuned response to mainstream organisational research.

The paper is of use to qualitative researchers, in and beyond indigenous contexts, as it grounded in a methodological approach that draws from a pragmatic epistemology offering insightful, more richly contextualised research avenues in organisation and management.

In the opening chapter of this volume, Dave Ulrich and Norm Smallwood enlighten us with a unique perspective toward the understanding of leadership. They point out that in the past, most leadership research used an inside/out approach that studies leadership attributes (i.e., what is inside oneself that makes an effective leader). However, what matters more are the results that effective leadership produces. Therefore, an outside/in, business-values-driven approach should be adopted to match leadership to the expectations of various stakeholders, including customers, investors, organizations, and employees. The authors stress the importance of building leadership brand to better capture what stakeholders want and propose seven principles that can produce sustainable, long-lasting results from leadership development.

Kevin Au graduated from the Chinese University of Hong Kong with a BBA and earned his Ph.D. in management/international business at the University of British Columbia. He co-founded the CUHK Center for Entrepreneurship and has been an associate director. He also serves as associate director of the MBA programme. His research interests are international management, entrepreneurship, family business, social network and cross-cultural research methodology. He has published dozens of academic articles, cases and book chapters, and served on the editorial boards of several academic journals. He has provided consulting and training for the government and business corporations. His clients include the Central Policy Unit, Hong Kong Cyberport, Ove Arup and a number of business startups and family businesses in Hong Kong.

The purpose of this paper is to investigate accounting as first visible-sign statement form, and also as the first writing, and analyse its systematic differences, syntactic and semantic, from subsequent speech-following (glottographic) writing forms. The authors consider how accounting as non-glottographic (and so “unspeakable”) writing form renders “glottography” a “subsystem of writing” (Hyman, 2006), while initiating a mode of veridiction which always and only names and counts, silently and synoptically. The authors also consider the translation of this statement form into the graphs, charts, equations, etc., which are central to the making of modern scientific truth claims, and to remaking the boundaries of “languaging” and translatability.

As a historical–theoretical study, this draws on work reconceptualising writing vs speech (e.g. Harris, 1986; 2000), the statement vs the word (e.g. Foucault, 1972/2002) and the parameters of translation (e.g. Littau, 2016) to re-think the conceptual significance of accounting as constitutive of our “literate modes” of thinking, acting and “languaging in general”.

Specific reflections are offered on how the accounting statement, as mathematically regularised naming of what “ought” to be counted, is then evaluated against what is counted, thus generating a first discourse of the norm and a first accounting-based apparatus for governing the state. The authors analyse how the non-glottographic statement is constructed and read not as linear flow of signs but as simulacrum; and on how the accounting statement poses both the practical issue of how to translate non-linear flow statements, and the conceptual problem of how to think this statement form’s general translatability, given its irreducibility to the linear narrative statement form.

The paper pioneers in approaching accounting as statement form in a way that analyses the differences that flow from its non-glottographic status.

In this chapter, I examine how religion can serve as an ideology that has the capacity to bridge people of the same faith who hold divergent political stances. Building on Williams’ work (1996), I propose that religion operates as an ideology when it diagnoses the source of social conflicts, proposes solutions, and justifies action. Yet religious ideological appeals are not always effective at bridging political divides. Thus the key question of this study is: under what social conditions are religiously-based ideological appeals effective at winning people’s support for social and political movements? To address this, I examine the relationship of religious leaders to Latin American movements that aimed to nonviolently overthrow authoritarian states. In particular, I analyze the conditions that led some religious elites to become pro-revolution while others sided with the incumbent regime. Using comparative historical methods, I analyze the different political stances of the Catholic Church hierarchy in the 1970s–1980s in Chile (where the church opposed the dictatorship), Argentina (where the church was largely supportive of the regime), and El Salvador (where the church hierarchy was divided). I argue that ideological appeals for religious leaders’ support are most effective when the religious institution receives no financial or political benefits from the regime and when leaders have relational ties to the aggrieved. Two factors had mixed effects on the decision to remain loyal to the state or not; these include the presence of an armed radical flank, and the state’s use of indiscriminate repression.