This paper provides an example of how narrative literature can be used to teach management ethics within management education. The place of narrative literature in the study of organisations generally is considered, and it is suggested that such material can provide non‐traditional cases for teaching purposes. Dr. Seuss’s The Lorax is chosen as an example of a story with which students can empathise. The ‘case’ is analysed using an ethical decision‐making framework. As part of this analysis a number of theoretically (...) based ethical issues are discussed so as to illustrate the range and depth of ethical issues that can be raised by such a simple narrative. It is concluded that although The Lorax is not a novel, it contains a richness of texture which makes it very useful for management education. Arguments for the legitimisation of the use of narrative fiction in conjunction with traditional cases for management education are presented in conclusion. (shrink)

" Faites mieux : soyez raisonnable, et ne raisonnez point avec votre élève, surtout pour lui faire approuver ce qui lui déplaît ; car amener ainsi toujours la raison dans les choses désagréables, ce n'est que la lui rendre ennuyeuse, et la décréditer de bonne heure dans un esprit qui n'est pas encore en état de l'entendre. Exercez son corps, ses organes, ses sens, ses forces, mais tenez son âme oisive aussi longtemps qu'il se pourra. " Rousseau, Emile.

Le présent article vise à reconstruire la lecture que Rawls fait du Second Discours et du Contrat social de Rousseau sur les thèmes de l’amour-propre, de l’autonomie, de la volonté générale et de la stabilité. L’objectif est ainsi de mieux comprendre l’héritage rousseauiste dans la pensée politique rawlsienne. Lorsque Rawls développe les notions de liberté et de sens de la justice dans Théorie de la justice, de raison publique et de citoyenneté dans Libéralisme politique et d’utopie réaliste dans Le (...) Droit des peuples, il s’inspire en grande partie de sa lecture de la philosophie sociale et politique du penseur du xviii e siècle. L’idée est donc de lire Rawls dans le sillage de Rousseau, de montrer comment il s’est réapproprié certaines de ses thèses et certains de ses concepts afin d’en proposer quelque chose d’original et de profondément riche. (shrink)

Nosso objetivo no presente artigo é contextualizar as críticas de Rousseau àquilo que posteriormente será designado como ética socioambiental, a partir da qual se analisam as relações dos homens com o meio ambiente e como estas são determinadas e também determinantes de suas ações ético-políticas. Pretende-se ainda verificar em que medida o pensamento de Rousseau pode contribuir para o entendimento dos desastres socioambientais, na atualidade. This paper aims at contextualizing Rousseau's critiques of what would later be called (...) the socio-environmental ethics, which entails analysis not only of the relations of men with the environment and the way these relations are determined, but also of the way the environment determines men's ethical and political actions. We also intend to verify to what extent Rousseau's thought may contribute to the understanding of current socio-environmental disasters. (shrink)

John Locke's educational program has long been considered to have two primary aims: to habituate children to reason and to raise children capable of meeting the demands of citizenship that he details in his Two Treatises of Government. Yet Locke's educational prescriptions undermine citizens’ capacity for honesty, a critical political virtue for Locke. To explain how Locke's educational prescriptions are self-undermining, we turn to Rousseau's extended critique of Locke's Some Thoughts on Education in his Émile. We argue that (...) class='Hi'>Rousseau explains why such an education allows a natural desire to dominate to flourish, rendering children who receive it dishonest and incapable of self-government. Rousseau's critique exposes how a liberal education focused solely on autonomy cannot produce the kinds of citizens a Lockean politics requires. (shrink)

Paul Stenner and Michel Weber (eds.), Orpheus’ Glance. Selected papers on process psychology. The Fontarèches meetings, 2002–2017, Louvain-la-Neuve, Éditions Chromatika, 2018 (ISBN 978-2-930517-54-4, ISBN PDF, 326 pp., 30€). -/- The Whitehead Psychology Nexus is an international open forum dedicated to the cross-examination of Alfred North Whitehead’s “organic” or “process” philosophy and the various facets of the contemporary psychological field of research and debate. It seeks to mutually inform psychology and Whitehead scholarship by encouraging psychologists to research in a Whiteheadian (...) atmosphere and Whitehead scholars to engage with psychology. Bold speculations balanced by “complete humility before logic, and before fact” (Process and Reality, 1929, corr. ed., p. 17) are especially valued. The WPN Workshops were launched in 2002 in Fontarèches (France). The provocative papers gathered here are of two kinds: on the one hand, philosophical discussions of the present state of affairs in psychology lato sensu; and, on the other hand, critical studies of the relevance of the imaginative generalizations of Whitehead for psychology and of the impact of contemporary psychology on Whitehead’s system of thought. -/- Dr Paul Stenner is Professor of Social Psychology at the School of Psychology, The Open University (Milton Keynes, UK). Dr Michel Weber is Adjunct Professor at the Department of Educational Foundations, The University of Saskatchewan (Saskatoon, Ca). (shrink)

[O]ffers up a delectable intellectual challenge: can we better understand the concepts of philosophers if we look at their culinary choices? Guiding us around the philosopher's banquet table with erudition, wit, and irreverence, Michel Onfray offers surprising insights on foods ranging from fillet of cod to barley soup, from sausage to wine and coffee. Tracing the edible obsessions of philosophers from Diogenes to Sartre, Onfray considers how their ideas relate to their diets. Would Diogenes have been an opponent of (...) civilization without his taste for raw octopus? Would Rousseau have been such a proponent of frugality if his daily menu had included something more than dairy products? Nietzsche was grumpy about bad cooks and the retardation of human evolution, and Sartre was repelled by shellfish because they are 'food buried in an object, and you have to pry them out'"--Back cover. (shrink)

: Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for "parity": equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the (...) active citizenship defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism. (shrink)

Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for “parity”: equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the active (...) citizenship defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism. (shrink)

Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for “parity”: equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the active (...) citizenship defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism. (shrink)

Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for “parity”: equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the active (...) citizenship defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism. (shrink)

This book by Dr. Desmarais is by all means a positive contribution in the field of Yoga, Indology and cognitive neurosciences. It covers Eastern and Western, ancient and modern, religion and metaphysics, psychology and epistemology, as well as the cultural heritage for these. The book is arranged in six chapters using our common concept of show as a metaphysical stage: getting ready for the show; entering the theatre; taking the stage; all the world as stage; following the plot; thickening of (...) the plot; and finally, the lights come up. This has its source in the Samkhya metaphor of prakrti as analogous to a divine actor, on the world stage and in a cosmic drama. Another symbolic metaphor that comes before our mind is that of Ardhanarinatesvara of Lord Siva, depicted as the Cosmic divine Supreme actor endowed with half-female in his person. The reader, the spectator or audience member, symbolizes the Purusa of Samkhya and yoga. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Separating the Human from the Divine Cesáreo Bandera University ofNorth Carolina at Chapel Hill Myths are hard to die. One such myth concerns what happened with poetry in general, that is to say, imaginative literature or literary fiction, in the transition from the Middle Ages to the Renaissance and beyond. Its basic outline was developed during the nineteenth century. J. E. Spingarn, for example, echoes such a myth in (...) his History of Literary Criticism in the Renaissance, first published in 1899, which has gone through many editions and reprintings since then. In it we read the following: The first problem of Renaissance criticism was the justification of imaginative literature. The existence and continuity of the aesthetic consciousness, and perhaps, in a less degree, of the critical faculty, throughout the Middle Ages, can hardly be denied; yet distrust of literature was keenest among the very class of men in whom the critical faculty might be presupposed, and it was as the handmaid of philosophy, and most of all as the vassal of theology, that poetry was chiefly valued.... The Renaissance was thus confronted with the necessity ofjustifying its appreciation of the vast body of literature which the Revival of Learning had recovered for the modern world. (3) Speaking of Savonarola's De Divisione ac Utilititate Omnium Scientiarum, written about 1492, he concludes as follows: In fine, as a reformer, he represents for us the religious reaction against the paganization of culture by the humanists. But the forces against him were too strong. Even the Christianization of culture effected during the next century by the Council of Trent was hardly more than temporary. Humanism, which represents 74Cesáreo Bandera the revival of ancient pagan culture, and rationalism, which represents the growth of the modem spirit in science and art, were currents too powerful to be impeded by any reformer, however great. (14) This general picture of the historical standing and the fate of literary fiction as we move from the Middle Ages into the modern era, is still very much with us, even though it is ill at ease with, or flatly contradicted by, undeniable historical facts. For example, the incredible notion of a "paganization of culture by the humanists" would have horrified somebody as profoundly Christian as Petrarch and, later on, Erasmus, who criticized the scholastics "in the name of a purer and simpler mode of piety and religious devotion" (Mazzeo 17). Or the mistaken idea that modern rationalism was much more hospitable to poetry than the old scholastic one. For from the seventeenth century on, as J. F. West has pointed out, the whole tide of [scientific] opinion was running strongly against poetry, metaphor, and poetic prose. The philosophers generally saw them as an obstacle to truth. Hobbes regarded metaphor as one of the hindrances to straight thinking. Rousseau thought that the philosophy of Descartes had 'cut the throat of poetry'; and John Locke, late in the century, openly regarded poetry as made up of 'pleasant pictures and agreeable visions in the fancy,' but basically misleading. (114) It is indeed true that in medieval scholasticism poetry occupies the lowest rank in the hierarchical structure of the arts and sciences. But it does have a place there. It would have never occurred to Thomas Aquinas, for example, to expel it from that position as something dangerous, something to be avoided. In fact, as he tells us at the beginning of the Summa Theologica, theology itself, the highest of the sciences, does not consider it below its dignity to make use of metaphor and other poetic devices propter utilitatem ac necessitatem. And yet it is precisely that kind of violent expulsion ofpoetic fiction that will be attempted during the Renaissance. In the words of Russell Fraser, "it is in the Renaissance, and not the Middle Ages that the artist is driven from the commonwealth" (39). It was then that the "war against poetry" intensified to fever pitch. It is, therefore, an error to imagine that those in the sixteenth and seventeenth centuries who bitterly attacked poetic fiction in general and the theater in particular as a very dangerous threat to religion and morality, were fanatic hold-overs from a medieval past... (shrink)

La volonté prend sa source dans la raison et elle compose avec elle pour donner l'acte libre. Elle n'est ni la raison, ni sans la raison. Elle s'en distingue en tant que faculté affective, capacité d'aimer. Comme la raison, elle est capable de dominer sur les passions. Mais elle doit le faire avec tact, par une répétition patiente que l'on appelle vertu. Rousseau, Hume, Schopenhauer et Nietzsche ont écrit l'histoire moderne du détachement de la volonté par rapport à la (...) raison. Ils ont fait de la volonté une passion, sinon un instinct. Cette aventure débouche sur une crise de l'affectivité, caractérisée par l'irrationalisme. La position très équilibrée de Thomas d'Aquin permet de mieux comprendre la nature spirituelle de la volonté et d'éclairer les enjeux des ruptures produites par les philosophes modernes. (shrink)

L'ouvre de Diderot échappe aux catégories habituelles. Elle se développe dans un temps où les genres littéraires sont en crise. Dans ses romans et ses contes, les dialogues se chevauchent, les narrateurs se multiplient, les êtres de fiction côtoient des personnages historiques (oui, Rameau avait bien un neveu)... Du vivant de leur auteur, peu de textes parurent autrement que dans la clandestinité ou la confidentialité. Liberté d'invention, diffusion restreinte : sans doute tient-on là les raisons pour lesquelles Diderot n'a pas (...) été considéré comme un écrivain majeur aussi rapidement que le furent Voltaire ou Rousseau. Mais le temps a fait son ouvre. Aujourd'hui, c'est le génie et le visionnaire que l'on invoque en lisant ses récits presque entièrement composés de dialogues et où le narrateur, ironique, fantaisiste, ne se fait jamais oublier. Avec les célèbres échanges de Lui et de Moi dans Le Neveu de Rameau, avec ceux de Jacques le fataliste, de son maître et de leurs comparses, et avec ceux, moins connus, de l'Entretien d'un père avec ses enfants ou encore de Mystification : Diderot, auteur, narrateur et personnage, joue de l'illusion romanesque et de ses ficelles. Mais on est bien au-delà du simple jeu de société. Avec ses récits, Diderot parvient à transmettre les questions des Lumières à l'échelle des sentiments humains - amitié, désir, amour - et des individus. (shrink)

We seem to be abandoning the codes that told previous generations who they should love. But now that many of us are free to choose whoever we want, nothing is less certain. The proliferation of divorces and separations reveal a dynamic we would rather not see: others sometimes reject us as passionately as we are attracted to them. Our desire makes us sick. The throes of rivalry are at the heart of our attraction to one another. This is the central (...) thesis of Jean-Michel Oughourlian's _The Genesis of Desire_, where the war of the sexes is finally given a scientific explanation. The discovery of mirror neurons corroborates his ideas, clarifying the phenomena of empathy and the mechanisms of violent reciprocity. How can a couple be saved when they have declared war on one another? By helping them realize that desire originates not in the self but in the other. There are strategies that can help, which Dr. Oughourlian has prescribed successfully to his patients. This work, alternating between case studies and more theoretical statements, convincingly defends the possibility that breakups need not be permanent. (shrink)

Si Rousseau peut en être dit le prophète et l'Emile, sa bible, Pestalozzi est bien le père de notre pédagogie moderne. Il n'est pas de principe qui l'anime, ni de chemin, plus tard balisé dans les entreprises de l'Education nouvelle, ni même de problème avec lequel elle se débat et continue de se débattre, qui ne trouve une première réalité dans l'œuvre et la pensée du pédagogue suisse. Mais Pestalozzi, c'est aussi et d'abord un chemin par lequel un homme, (...) luttant avec les problèmes du temps qui ont pour nom industrialisation, liberté, démocratie, engageant la discussion avec Rousseau, Kant, Fichte et l'idéalisme allemand, trace un chemin qui le fait littéralement advenir à l'éducation. Homme de cœur s'il en fut, mais chrétien brûlant d'action, et creusant aussi sans cesse par la réflexion les fondements de cette action, il n'a pas peu contribué à ce que l'éducation se comprenne elle-même dans un monde qui ne va plus de soi. (shrink)

Michèle Le Dœuff discusses the revival of feminism in France, including the phenomenon of state-sponsored feminism, such as government support for "parity": equal numbers of women and men in government. Le Dœuff analyzes the strategically patchy application of this revival and remains wary about it. Turning to the work of seventeenth-century philosopher Gabrielle Suchon, Le Dœuff considers her concepts of freedom, servitude, and active citizenship, which may well, she argues, have influenced Jean-Jacques Rousseau. Le Dœuff favorably juxtaposes the active (...) citizenship defended by Suchon with the kind of citizenship implicitly supported by recent French government feminism. (shrink)

La publication de l'Emile a produit une rupture épistémologique qui n'a pas échappé à Kant. Mais, rejetant toute assomption philosophique, l'ouvrage de 1762 met en récit une méthode qui prétend accomplir l'homme en ce qu'il est, tout en même temps qu'en ce qu'il doit être. Consacrant le pouvoir d'autoformation du sujet, Rousseau ouvre pourtant, à son corps défendant, une nouvelle brèche philosophique dans le rapport que ce sujet triomphant entretient avec ce que le Genevois s'obstine à présenter comme " (...) la bonté absolue du projet ". C'est à penser cette brèche, et le chemin pour la franchir, que se consacreront un certain nombre de penseurs et acteurs pédagogiques, qui peuvent ainsi s'inscrire dans la postérité éducative de l'Emile, et que présentent des spécialistes de chacun d'entre eux : Condorcet (A. Trouvé), Kant (B. Vandewalle), Pestalozzi (M. Soëtard), Fichte (J: M. Lamarre), Herbart (J: F. Goubet), Dilthey (D. Moreau), Dewey (M. Fabre), Freinet (R. Hétier). Ont-ils réussi? Il se pourrait que l'Emile, avec le noeud de questions qu'il tisse, soit encore devant nous. (shrink)

Using data collected from 280 full-time employees from a variety of organizations, this study examined the effects of employee perceptions of the behavioral integrity (BI) of their supervisors on job tension. The moderating effect of procedural justice (PJ) on this relationship also was examined. Substitutes for leadership theory (Kerr and Jermier, 1978) and psychological contract theory (Rousseau, Empl Responsib Rights J 2:121–139, 1989) were used as the theoretical foundations for the hypothesized relationships. Results indicated a negative relationship between BI (...) and job tension. PJ moderated this relationship such that it was weakened under conditions of high PJ. Implications for research and managers are discussed. (shrink)

Michel Foucault is known for his critiques of the intertwinement of empirical knowledge, perception and experience, and power. Within this general framework, this article focuses on a fairly unnoticed text of Foucault’s: his 1962 Introduction to Jean-Jacques Rousseau’s Dialogues . The article shows that Foucault’s Introduction is central for more than one reason: Firstly, it is apparently the first piece, in which Foucault focuses in detail on confession as an individualizing mode of power and truth-utterance. Secondly, in this (...) text, Foucault treats confession as an empirical, sensual and affective form of power. Thirdly, in this early text, Foucault presents what can be called his critique of phonocentrism, i.e., of the interrelated centrality of voice, hearing, authenticity and “presence.” We find out that Foucault elaborated this critique (from the starting point of his archaeology of knowledge), already before Jacques Derrida introduced the actual term “phonocentrism,” and made it generally known. Finally, we will see that Foucault’s seminal 1970s genealogies of confession, sexuality and pastoral power revisit as well as revise the earlier insights discovered in the Introduction. (shrink)

"En faisant le choix d'un "gouverneur" plutôt que d'un "précepteur" pour éduquer Émile, Jean-Jacques Rousseau a introduit, dans la pensée éducative, des concepts qui avaient été jusque-là exclus des traités d'éducation. Dans les cours qu'il a donnés au Collège de France à partir de 1978, Michel Foucault s'est interrogé sur le problème de l'art de gouverner. Que signifie "gouverner selon la nature", et comment Rousseau envisage-t-il les questions éducatives dans ce qui relève, selon les termes de Foucault, (...) du "gouvernement de soi et des autres"?". (shrink)

"Clare O'Farrell is to be congratulated on producing a truly magnificent book on the work of Michel Foucault. There are details, insights and observations that will engage the specialist and there is an extensive documentation of Foucault's output. If there is a more comprehensive book on Foucault's work I have yet to see it. I anticipate those teaching and taking courses on Foucault's work will find Clare O'Farrell's book to be an invaluable resource'" - Barry Smart, University of Portsmouth (...) "Dr. Clare O'Farrell has written a marvelous introduction to this Foucault for that ever growing number of readers who are working in what has come to be designated as cultural studies. This volume captures the penetrating interdisciplinary concerns that have made Foucault a guide to so many beyond the frontiers of philosophy and history, beyond the borders of the academic community itself. O'Farrell is an excellent guide to Foucault's exploration of culture, highlighting, as she does, the characteristic insights of his learning: the instability of cultural forms of order, the subversive potential of historical analyses, the variety of true discourses within history, and his commitment to social justice. O'Farrell reveals Foucault as he is: the engaged moralist who survived the twentieth century's systems of total explanation. This is an excellent introduction for the general reader to a passionate mind that continues to spread its influence'" - James Bernauer, Boston College Michel Foucault's work is one of the most influential sources of ideas in the humanities and social sciences today. Clare O'Farrell offers a comprehensive and accessible introduction to Foucault's enormous, diverse and challenging output. Her book provides a range of practical tools and a reference work for readers who wish to understand and apply his ideas at both introductory and advanced levels. This volume includes: - a discussion of Foucault's situation in the contemporary context exploring his role as an iconic thinker, with clear explanations as to why his work is so difficult to come to grips with, and also importantly, why it is of interest to so many people. - the location of Foucault's work within its own historical, social and political setting. - brief summaries in chronological order of all of Foucault's major works, including the more recently published volumes of lectures. - the organization of Foucault's work around five distinct but interrelated series of assumptions which underpin his world view: namely order, history, truth, power and ethics. Ideas for which he is well-known, such as archaeology, genealogy, discourse, discipline, governmentality, the subject and others are defined and discussed within the framework of these five assumptions. - a chronology of Foucault's life, work and times. - a very extensive list of key concepts in Foucault's work with detailed references pointing to where the relevant material can be found in his writings. - a wide-ranging list of resources and a bibliography of Foucault's work for easy consultation. (shrink)