Roger Friedland and Diane-Laure Arjaliès
On Justification: Economies of Worth (Boltanski & Thévenot, 1991/2006) was a synthetic and comprehensive parsing of common goods, goods that could and had to be justified in…
Abstract
On Justification: Economies of Worth (Boltanski & Thévenot, 1991/2006) was a synthetic and comprehensive parsing of common goods, goods that could and had to be justified in public. In response to Bourdieu’s critical sociology, they rather provided a robust and disciplined sociology of critique, the situated requirements of justification. They refused power and violence as integral to the operability of justification. They emphasized the ways in which conventions of worth afforded coordination, not their constitution of or by domination. They refused to make either capitalism, or the state, into primary motors of social order. Indeed, they refused social sphere, structure, or group as the ground of the good. They emphasized the cognitive capacities of agents. There was no passion, no desire, no bodily affect in these justified worlds. There wasn’t even any account of production of value, of children, or of money. And while they recognized the metaphysical aspect of the good and even used Christianity as a template for one of their cités, they rigorously excluded religion. The theory was designed to analyze moments of controversy, not quiescence or quietude. In his subsequent work, Boltanski aimed to address these absences. In this essay, we examine how Boltanski sought to restore love, violence, religion, production, and institution across five texts: Love and Justice as Competences (1990/2012), The New Spirit of Capitalism, co-authored with Eve Chiapello (1999/2007), The Foetal Condition: A Sociology of Engendering and Abortion (2004/2013), On Critique: A Sociology of Emancipation (2009/2011), and La «Collection», Une Forme Neuve du Capitalisme – La Mise en Valeur Economique du Passé et ses Effets (2014) co-authored with Arnaud Esquerre.
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John Francis McKernan and Katarzyna Kosmala MacLullich
This paper analyses what is seen as a crisis of authority in financial reporting. It considers the view that an element of authority may be restored to accounting through…
Abstract
This paper analyses what is seen as a crisis of authority in financial reporting. It considers the view that an element of authority may be restored to accounting through communicative reason. The paper argues that the justice‐oriented rationality of traditional, Habermasian, communicative ethics is incapable of providing a solid foundation for the re‐authorisation of financial reporting. The paper argues that a more adequate foundation might be found in an enlarged communicative ethics that allows space to the other of justice‐oriented reason. The inspiration for the enlargement is found in Ricoeur's analysis of narrative, his exploration of its role in the figuration of identity, and in his biblical hermeneutics which reveals the necessity of an active dialectic of love and justice.
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Patricia Drentea, Beverly Rosa Williams, Karen Hoefer, F. Amos Bailey and Kathryn L. Burgio
Purpose: To explore how families respond to the death and dying of their loved ones in a hospital setting, archival research was conducted using eight qualitative articles…
Abstract
Purpose: To explore how families respond to the death and dying of their loved ones in a hospital setting, archival research was conducted using eight qualitative articles describing next-of-kins’ perceptions of end-of-life care in Veterans Affairs Medical Centers (VAMCs). The articles were based on the qualitative arm of the VA Health Services Research and Development (HSR&D) study entitled, “Best Practices for End-of-life Care and Comfort Care Order Sets for our Nation’s Veterans” (BEACON).
Design: The archival research consisted of an interactive methodological process of data immersion, analysis, and interpretation which resulted in the emergence of two overarching thematic frameworks called “losing control” and “holding on.”
Findings: “Losing control” is the process that occurs when the patient experiences a cascading sequence of deleterious biological events and situations rendering the caregiver no longer able to direct the timing or setting of the dying trajectory. The notion of “holding on” captures family member’s responses to the need to maintain control after relinquishing the patient’s care to the institutional setting. During the patient’s hospitalization, the dual dynamics of “losing control” and “holding on” unfolded in the spatial, temporal, and life narrative domains.
Originality: The findings not only contribute to better overall understanding of family members’ responses to death in the pre-COVID-19 hospital setting but also heighten the awareness of the complex spatial, temporal, and narrative issues faced by family members who lost a hospitalized loved one during the COVID-19 pandemic.
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This article examines Max Weber’s theory of value spheres as a basis for a polytheistic religious sociology of institutional life. Weber’s approach implies institutional theory as…
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This article examines Max Weber’s theory of value spheres as a basis for a polytheistic religious sociology of institutional life. Weber’s approach implies institutional theory as a form of comparative religion. Two problems present themselves. If the values of the spheres are to be considered as “gods,” they do not align easily with Weber’s sociology of religion. Given that love was central both as a driver and a constituent in Weber’s understanding of salvation religions, it also implies that love be incorporated into our theorizing of institutional life, something entirely absent in the way we think about enduring forms of social organization. Taking the second seriously may enable us to fabricate a solution to the first.
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Thomas Li‐Ping Tang, Roberto Luna‐Arocas and Toto Sutarso
This study examined a mediating model of income and pay satisfaction with a direct path (income → pay satisfaction) and an indirect path with two mediators (income → the love of…
Abstract
This study examined a mediating model of income and pay satisfaction with a direct path (income → pay satisfaction) and an indirect path with two mediators (income → the love of money → pay equity comparison → pay satisfaction). Results of the whole sample showed that the indirect path was significant and the direct path was insignificant. When the indirect path was eliminated, income contributed positively to pay satisfaction. We then tested the model across two moderators: culture (the United States versus Spain) and gender. This study provides the following theoretical and empirical contributions: the direct relationship between income and pay satisfaction depends on the indirect path and the extent to which (1) income enhances the love of money and (2) the love of money is applied to evaluate pay equity comparison satisfaction. If both conditions exist, income leads to pay dissatisfaction. If the second condition does not exist, income does not lead to pay dissatisfaction. Pay satisfaction depends on (1) one’s love of money and (2) how one compares. The role of the love of money in pay satisfaction is “not”universal across cultures and gender.
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Erik Groeneveld and Leon van den Dool
The research problem investigated in this paper addresses how love can intentionally be reflected in decision-making processes. The study is built on a theoretical and a practical…
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The research problem investigated in this paper addresses how love can intentionally be reflected in decision-making processes. The study is built on a theoretical and a practical foundation. The theoretical foundation comprises two parts with perspectives from theology and organizational theory. The practical foundation is derived from field research in the area of public administration and church leadership. Examples from field research indicate that trust and building of relationship will change adversarial behaviour into cooperative behaviour. Three network strategies are identified to make decision-making intentionally relational. The conceptual contribution is original, although the authors draw on existing insights from theology and public administration.
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Karen Spector and Elizabeth Anne Murray
Preservice English teachers are expected to use literary theories and criticism to read and respond to literary texts. Over the past century, two of the most common approaches to…
Abstract
Purpose
Preservice English teachers are expected to use literary theories and criticism to read and respond to literary texts. Over the past century, two of the most common approaches to literary encounters in secondary schools have been New Criticism – particularly the practice of close reading – and Rosenblatt's transactional theory, both of which have been expanded through critical theorizing along the way. Elucidated by data produced in iterative experiments with Frost's “The Road Not Taken,” the authors reconceptualize the reader, the text, and close reading through the critical posthuman theory of reading with love as a generative way of thinking outside of the habitual practices of European humanisms.
Design/methodology/approach
In “thinking with” (Jackson and Mazzei, 2023) desiring-machines, affect, Man and critical posthuman theory, this post qualitative inquiry maps how the “The Road Not Taken” worked when students plugged into it iteratively in processes of reading with love, an affirmative and creative series of experiments with literature.
Findings
This study mapped how respect for authority, the battle of good v evil, individualism and meritocracy operated as desiring-machines that channeled most participants’ initial readings of “The Road Not Taken.” In subsequent experiments with the poem, the authors demonstrate that reading with love as a critical posthuman process of reading invites participants to exceed the logics of recognition and representation, add or invent additional ways of being and relating to the world and thereby produce the possibility to transform a world toward greater inclusivity and equity.
Originality/value
The authors reconceptualize the categories of “the reader” and “the text” from Rosenblatt’s transactional theory within practices of reading with love, which they situate within a critical posthuman theory. They eschew separating efferent and aesthetic reading stances while also recuperating practices of “close reading,” historically associated with the New Critics, by demonstrating the generativity of critically valenced “close reading” within a Deleuzian process of reading with love.
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Spurred by the COVID-19 pandemic, there has been an increase in the open acknowledgment of the importance of teaching and learning praxis that is grounded in compassion…
Abstract
Spurred by the COVID-19 pandemic, there has been an increase in the open acknowledgment of the importance of teaching and learning praxis that is grounded in compassion, understanding, cocreation, community, and flexibility. This is especially so for ‘traditional’ university spaces, in essence questioning and resisting the many established dynamics that face-to-face teaching and learning took for granted within many neoliberal and neocolonial higher education contexts. In this chapter, I propose positioning a love ethic as a primary point of departure for all educational engagements, a foundational shift in ontology (way of being) of the university. By focusing on love as liberation and justice, and teaching as an act of love, I draw on critical, engaged, and feminist pedagogies, as well as my experience as a lecturer in a social justice– and global citizenship-oriented program at the University of Cape Town (UCT), South Africa, where I positioned a love ethic as central to my pedagogical approach. I argue that when we begin to view love as more than mere emotion, but as an ideological position that informs values and praxis within higher education (and our university “classrooms” in particular), we may move toward new and exciting ways of envisioning the decolonized university of the 21st century. A love ethic, as defined by bell hooks, offers possibilities for an approach to critical transformation that is not merely motivated by the change of institutional structures, but by the reform of values guiding teaching and learning and ways of being within higher education institutions.