Codes of governance have mushroomed in contexts operating under a single, dominant institutional logic, such as publicly listed corporations. These codes act as institutional prescriptions that help spread best practices throughout industries. More recently, in some countries, specific codes have been developed for hybrid organizations that integrate multiple, conflicting institutional logics simultaneously, such as cooperative enterprises. Drawing on an extensive set of qualitative data, we ask how such institutional prescriptions may (fail to) address governance challenges in organizations with multiple, conflicting (...) institutional demands. In doing so, we extend current literature on governance of hybrid organizations, which has so far focused on individual and organizational levels, to include institutional-level strategies. While governance codes are often inspired by deontological ethics to solve issues in a single institutional logic, we find that governance codes for hybrid organizations should not prioritize a single institutional logic, nor follow a deontological approach to improving governance, but should, on a more pragmatist take, remain open to continuous learning. (shrink)

To shield stakeholders from exploitation, society increasingly expects organizations to engage with stakeholders. While exploitation of stakeholders is of great concern, economic literature points to the costly nature of stakeholder engagement vis-à-vis alternative mechanisms that protect stakeholders, such as competitive markets. When the costs of stakeholder engagement outweigh the benefits, why would organizations engage with stakeholders? Through an analysis of the cooperative enterprise and a comparison with its capitalist counterpart, we theorize two additional reasons why stakeholder engagement is beneficial. First, (...) we explain how stakeholder engagement facilitates long-term organizational resilience and protection of stakeholders in times of crisis, and second, we show how engagement is a decisive ingredient in answering non-economic value requirements of stakeholders. To conclude, we contribute to the broader stakeholder engagement and cooperative literature by stressing that engagement practices, and particularly democratic governance arrangements, are subject to design principles that sometimes favor stakeholders in capitalist firms. (shrink)

Electoral control refers to attempts by an election's organizer to influence the outcome by adding/deleting/partitioning voters or candidates. The important paper of Bartholdi, Tovey, and Trick [1] that introduces control proposes computational complexity as a means of resisting control attempts: Look for election systems where the chair's task in seeking control is itself computationally infeasible.We introduce and study a method of combining two or more candidate-anonymous election schemes in such a way that the combined scheme possesses all the resistances to (...) control possessed by any of its constituents: It combines their strengths. From this and new resistance constructions, we prove for the first time that there exists a neutral, anonymous election scheme that is resistant to all twenty standard types of electoral control. (shrink)

Edith Wyschogrod presents the first full-length study in English of the important contemporary French philosopher Emmanuel Levinas. It is a revision of the author’s earlier study and includes discussions of his recent writings as well as current scholarship. Dr. Wyschogrod’s extensive discussion of Levinas's relation to Judaism, especially his use of literature from the Torah and other religious writings, will be of interest to religious scholars. The author compares Levinas’s thought with that of his contemporaries, most notably Jacques Derrida (...) and Husserl. (shrink)

Electoral control refers to attempts by an election's organizer to influence the outcome by adding/deleting/partitioning voters or candidates. The important paper of Bartholdi, Tovey, and Trick [1] that introduces control proposes computational complexity as a means of resisting control attempts: Look for election systems where the chair's task in seeking control is itself computationally infeasible.We introduce and study a method of combining two or more candidate-anonymous election schemes in such a way that the combined scheme possesses all the resistances to (...) control possessed by any of its constituents: It combines their strengths. From this and new resistance constructions, we prove for the first time that there exists a neutral, anonymous election scheme that is resistant to all twenty standard types of electoral control. (shrink)

Originally published: New York: Random House, 1972.

Este artículo indaga en la naturaleza de la experiencia religiosa tal y como está plasmada en la cultura latinoamericana contemporánea. En esta perspectiva, presenta el estudio de dos películas chilenas recientes protagonizadas por dos personajes dotados de características crísticas. Ambas películas son ambivalentes frente al fenómeno religioso: por un lado invalidan la posibilidad del milagro y por ende de la fe; por otro lado, mantienen abierta la posibilidad de una irrupción de lo “divino” en la vida de personajes que se (...) han vuelto incrédulos. La tensión entre visión y palabra es clave para articular esta ambivalencia en el lenguaje fílmico. Se interpreta el resultado del análisis a la luz de la evolución religiosa de Chile y América Latina tal como está descrita en varios estudios de sociología de la religión. (shrink)

Cet article prend d’abord appui sur différents exemples de phénomènes qui semblent susceptibles d’être qualifiés de « langue de bois » pour tenter de caractériser cette notion, qu’il oppose à celle de « parler vrai ». Il montre ensuite que la langue de bois comporte beaucoup de traits communs avec la stéréotypie, dont elle apparaît comme une spécification : la « langue de bois », ce serait des stéréotypes d’un langage spécialisé ou de la parole publique qui permettraient au locuteur (...) de ne pas s’exposer ou se compromettre. Bien que son usage soit essentiel à la construction de l’éthos du locuteur, cette langue est affublée d’une connotation fondamentalement négative : on ne la nomme que pour la stigmatiser, pour dénoncer un manque de clarté ou de transparence. Pourtant, comme la stéréotypie dont elle partage en partie les usages et les fonctions, la langue de bois est susceptible d’une diversité de modes d’énonciation et de réception, qui dépassent de loin la seule négativité.This article takes a variety of examples of usage that could be described as « doublespeak » in an attempt to characterise the meaning of the term, which we contrast with what is known as « straight talk ». We then show that « doublespeak » has many traits in common with stereotyping, of which it appears to be a specific form: « doublespeak » is a stereotype of a form of specialised or public-speaking language that enables the speaker to avoid exposure or discredit. Although its use is essential to the ethos the speaker is attempting to convey, it has fundamentally negative connotations: it is referred to only to stigmatise and denounce its lack of clarity and transparency. And yet, like stereotyping with which it shares a number of uses and functions, doublespeak can be delivered and received in a variety of ways that are by no means confined to the negative register. (shrink)

No other thinker so engaged the Russian cultural imagination of the early twentieth century as did Friedrich Nietzche. The Revolution of Moral Consciousness shows how Nietzschean thought influenced the brilliant resurgence of literary life that started in the 1890s and continued for four decades. Through an analysis of the Russian encounter with Nietzsche, Edith Clowes defines the shift in ethical and aesthetic vision that motivated Russia's unprecedented artistic renascence and at the same time led its followers to the brink (...) of cultural despair. Clowes shows how in the last years of the nineteenth century a diverse array of writers and critics discovered Nietzsche's thought, embracing or repudiating it with equal vigor. The literary storm brewing around Nietzsche and the concurrent relaxation of censorship combined to attract a public eager to follow the new intellectual fashion. Young writers, such as Andreev and Kuprin, welcomed the idea of the "superman" as a promising path to personal fulfillment. The tragic fates of their protagonists and the alluring gospel of the vulgar Zarathustra-like characters of such bestselling authors as Boborykin, Artsybashev, and Verbitskaia found enthusiastic, if indiscriminating, audiences ready to be "taught" how to "find themselves." By considering this Nietzschean cult, Clowes draws fresh insight into the nature of the budding popular-culture industry in Russia and the fast-growing reading public. From this ferment emerged the greatest Russian literary voices of the early twentieth century. The revolutionary romantics, Gorky and Lunacharsky, sought in Nietzsche's writing a new vision of total social and cultural change. Merezhkovsky led a generation of mystic symbolists in the search for a literary myth of resurrection. Ivanov, Blok, and Belyi appropriated the image of the "crucified Dionysus" as the central symbol of spiritual transfiguration. Their encounters with Nietzschean thought disclose an even more profound creative struggle with their own cultural past and its established formulations of nation and individual, culture and history. Clowes uses the term future anxiety to speak of a creative mentality that strove to assert itself by diminishing the impact of powerful literary precursors, such as Tolstoi, Dostoevsky, and Solovyov, and opening to the imagination the vision of a future full of vast creative possibility. (shrink)

La proposition de cet article est de se saisir du « temps de l’expérience » des parcs éoliens citoyens en Frise du Nord (Allemagne) en le confrontant à la fois aux pulsations politiques des expérimentations techniques et à la fois aux rythmes des vents, comme ce qui permettrait d’en prendre soin, pour penser la continuité des épreuves de transition dans le temps mais aussi dans l’espace, dans une perspective démocratique de multiplication des expériences de transition.

The tendency in the past has been for aruhropobgists to rationalize away the native claim that spirits exist. But in this study, a number of incidents, some of which happened to the author, are described and used to bring this positwistic assumption into question. The author shows that "participant observation" in the fullest sense requires taking the final leap and "going native" in the most complete way possible.

In our society, which is based on the division of labor, the ability to communicate with experts is a core competence. Reflection plays a central role for non-experts/laypersons in classifying and evaluating expert statements, and in the closely related decision-making process. Reflection is seen as a cognitive ability as well as an attitude. Mathematical concepts and models are applied in many socially relevant areas. For a (better) understanding of these, their fit, effects, limitations as well as their role and meaning, (...) they should be dealt with and reflected on different levels. In the paper, the following levels of reflection are considered in more detail from this social perspective: mathematics-oriented, model-oriented, context-oriented, and subject-oriented reflection. The fact that such reflections can also be integrated into mathematics lessons is demonstrated by means of concrete tasks. (shrink)

Edith Stein comes alive through these warm, totally attentive letters. She joins a deeply sensitive heart with her keen intelligence, revealing herself to be a wise mentor and a caring friend available to anyone who approached her. Here we learn what was truly important to her: the total well-being of those who treasured her letters enough to preserve them even while suffering the havoc of war and oppression. This volume offers the first English translation of the majority of her (...) surviving letters, with 4 photos and a fully linked index of recipients. (shrink)

"I do not want my house to be walled in on all sides and my windows to be stuffed. I want the cultures of all the lands to be blown about my house as freely ...

Leftwardness, as used here, refers to any issue or activity that is associated with the left side, especially the left hand. Leftwardness seems to have been an aspect of prohibitions of virtually all known cultures, but presently the seriousness attached to its rejection is sustained in not too many cultures. One of the known cultures in which leftwardness is still seriously prohibitive is the Igbo culture. Among the Igbo of Southern Nigeria, leftwardness is seriously unacceptable/impermissible (but not tabooed). The prohibition (...) of leftwardness in the Igbo culture is expressed via the parts of the body, especially the ones that occur in pairs: the hands, feet, eyes. This article discusses the prohibitions of leftwardness among the Igbo with ample exemplifications. (shrink)