Interest in corporate social responsibility (CSR) is gaining momentum in academic and managerial circles. However, prior work in the area has paid little attention to how CSR initiatives should be implemented inside the organization. Against this backdrop, this study examines the impact of CSR initiatives on an important stakeholder group—employees. We build and test a comprehensive multilevel framework that focuses on whether employees derive job satisfaction from CSR programs. The proposed model predicts that a manager’s charismatic leadership influences (...) employees’ interpretations about the motives underlying their companies’ engagement in CSR initiatives (intrinsic and extrinsic CSR-induced attributions) which, in turn, influence employee job satisfaction. Hierarchical linear modeling of data from 47 organizational units comprising 438 employees from three world-leading manufacturing organizations shows that when employees think that their manager possesses charismatic leadership qualities, they tend to attribute the organization’s motives for engaging in CSR activities to intrinsic values, which, in turn, are positively associated with job satisfaction. Also, the extent to which managers are perceived as charismatic leaders relates positively to job satisfaction. Interestingly, CSR-induced extrinsic attributions are neither explained by charismatic leadership nor do they predict job satisfaction. Implications for both theory and practice are discussed. (shrink)

Although charismatic leadership theorists have long argued that leader–follower value congruence plays a central role in the development of charismatic relationships, few studies have tested this proposition. Using data from two studies involving a total of 329 CEOs and 1807 members of their top management teams, we tested the hypothesis that value congruence between leaders and their followers is empirically linked to follower perceptions of the charisma of their leader. Consistent with a relational perspective on charismatic (...) leadership, strong support was found for the hypothesis that perceived value congruence between leaders (CEOs) and their followers (members of their top management teams) is positively related to follower perceptions of the degree of charisma possessed by the leader. Conversely, only limited support was found for the hypothesis that actual value congruence is linked to perceptions of charismatic leadership. Implications of these findings for research and practice are discussed. (shrink)

Several alternative leadership approaches have been introduced to supplement the long-standing transformational leadership model as concerns have grown that it did not place enough emphasis on leader ethics. Nonetheless, to establish the value of the newer approaches, evidence of conceptual and empirical distinctiveness is required. Though meta-analysis has been somewhat helpful in this regard :517–536, 2016), we conducted two within-study comparisons of ethical leadership, virtuous leadership and key components of TL reflected by socialized charismatic (...) class='Hi'>leadership. We predicted that these alternative models differ in the strength of their ties to a range of valued outcomes. Our analyses of 230 leader–follower dyads based predominately in North America and US-based 131 dyads left many hypotheses unsupported; nonetheless, there was evidence of differential associations. For example, across both samples, in the context of all three models, follower-rated ethical leadership was the only significant predictor of follower-rated leader effectiveness, leader-rated subordinate in-role performance, and leader-rated follower ethicality. As hypothesized, virtuous leadership was the strongest predictor of self-rated leader happiness in Sample 1, but contrary to expectations, in Sample 2, only the TL components were related to happiness and life satisfaction among both leaders and followers. (shrink)

The pattern of leadership succession observed globally in most contemporary Pentecostal movements and churches can be characterised as dynastic succession. Yet historic modern Pentecostalism prided itself on being biblical. This article explores the biblical sources, examining first the leadership structure and then the leadership succession patterns in the apostolic church as well as the extra-biblical sources of the apostolic patristic era. Our findings from this New Testament survey of leadership succession in the apostolic church and post-apostolic (...) churches furnish a template for critical evaluation of the prevalent succession approaches of contemporary Pentecostal groups. Critical elements of apostolic and leadership structure and succession patterns are highlighted, and needed inferences are drawn for the re-shaping of leadership and its succession in contemporary Christian ministries and churches. (shrink)

Prior to his renewed incumbency, as the fourth Prime Minister ofMalaysia, Mahathir Mohamad was able to remain in power for amore prolonged period compared to his predecessors. He was actively involvedin galvanizing political action immediately after the independence of Malaysiaand did not abandon active politics until his 2003 resignation. Under Mahathir’sleadership and guidance, Malaysia made remarkable economic and politicalprogress. He oversaw many innovations in the fledgling democracy and wasable to develop the country due to his exceptional leadership qualities. His (...) styleand attitude towards engaging with problems, particularly his stance during theAsian Monetary Crisis in 1997, was highly criticized by some, and labelled asdictatorial. This stigma did not detract him from the path he considered rightfor Malaysia, and under his leadership he garnered worldwide appreciation forhis national efforts and success in overcoming the economic crisis. Mahathiris undeniably an excellent case study as a prime minister, as well as a highly productive person. He contributed to a better understanding of modernMalaysia and his own tenure as PM in a series of books and articles. One ofthe significant aspects of his political heritage is his influential charisma andleadership. In all of his undertakings he has attracted both passionate supportand hatred from friends and foes, but his political footsteps have always beencertain and directed toward Malaysia’s national wellbeing. Mahathir is apolitician with sharp views on many issues and he was profoundly brave inverbalising them in the public arena, within Malaysia and internationally. Hisclear posture and speeches without fear made him a world-embracing politicalpersonality. This descriptive research study adopts a qualitative approach toanalyse historical information, documents, memoirs and articles, and books tobetter understand the leadership of Mahathir. (shrink)

Working beyond the inclination to inaugurate alternative theoretical traditions alongside canonical sociology, this article demonstrates the value of recovering latent gender theory from within classic concepts—in this case, Weber’s “charisma.” Close readings of Weber reveal, (a) tools for theorizing extraordinary, non-masculinist agency, and, (b) clues that account for the conventional wisdom (popular and scholastic) that charisma is “not for women.” While contemporary movements may be tempted to eschew charismatic leadership per se because of legacies of dominance by men, (...) there is value in Weber’s formulation, which anticipated the performative turn in social theory that would destabilize biologistic gender ontologies. Value in this exchange also flows back to Weber: by confronting his intermittent tendency to describe charisma in terms that we now recognize as “customs of manly power,” we reveal heretofore unseen imperfections (i.e., traditionalist modes of legitimation) in his ideal-type. This engagement thus demonstrates an empowering mutuality between contemporary gender theory and “the classics.” The article ends by theorising the nexus of gender and charisma in the case of Trump, pointing to possibilities for vitiating Donald Trump’s charisma, as well as for anti-Trumpian charisma. (shrink)

Process theories of leadership emphasize its relational nature but lack a substantial method of analysis. We offer an account of leadership as a language-game, employing the concepts of opaque context and propositional attitudes. Using established methods of linguistic analysis, we reformulate Weber’s understanding of charismatic leadership. A by-product of this approach is to limit the epistemological role of individual psychology in leadership studies, and to increase the relevance of linguistic and semantic conventions.

MacIntyre argues that management embodies emotivism, and thus is inherently amoral and manipulative. His claim that management is necessarily Weberian is, at best, outdated, and the notion that management aims to be neutral and value free is incorrect. However, new forms of management, and in particular the increased emphasis on leadership which emerged after MacIntyre’s critique was published, tend to support his central charge. Indeed, charismatic and transformational forms of leadership seem to embody emotivism to a greater (...) degree than do more Weberian, bureaucratic forms of management; hence, MacIntyre’s central contention about our emotivistic culture seems to be well founded. Having criticised the details but defended the essence of MacIntyre’s critique of management, this paper sketches a MacIntyrean approach to management and leadership by highlighting the affinities between MacIntyre’s political philosophy and Greenleaf’s concept of servant leadership. (shrink)

The purpose of this paper is to identify the various dimensions of leadership emerging in Plato'ss discussions on ideal political governance and then generalize them to fit in with current discussions. The consideration will also cover some areas of organizational ethics, managerial discourses on rhetoric, management of meaning an charismatic leadership are presented. Also the possibility to evaluate the ethically "dark" sides of leadership (like totalitarian and truth-manipulating aspects) is sketched.

Philosophy & Social Criticism, Volume 48, Issue 9, Page 1247-1276, November 2022. Classical leadership models have insistently reinforced the notion of leader-centric rule. Business models focus on strong leadership, definitive decision-making and charismatic figures. Authoritarian leadership is the foundation upon which other models are based. However, the adoption of Charismatic Leadership and Great Man theory puts into relief the tendency within democratic rule towards fascist and populist ideology. Many leading philosophers and political scientists lend (...) support to authoritarian rule. This tendency is not always apparent in democratic theory, indeed it is counter-intuitive, but from a critical perspective, we are forced to ask whether there is not something within democracy which invites authoritarianism and harbours the seed of fascism. (shrink)

Classical leadership models have insistently reinforced the notion of leader-centric rule. Business models focus on strong leadership, definitive decision-making and charismatic figures. Authoritarian leadership is the foundation upon which other models are based. However, the adoption of Charismatic Leadership and Great Man theory puts into relief the tendency within democratic rule towards fascist and populist ideology. Many leading philosophers and political scientists lend support to authoritarian rule. This tendency is not always apparent in democratic (...) theory, indeed it is counter-intuitive, but from a critical perspective, we are forced to ask whether there is not something within democracy which invites authoritarianism and harbours the seed of fascism. (shrink)

Although considerable attention has been paid to the application of leadership in virtual communities, the field of live streaming has not been involved. This exploratory study aimed to explore how different broadcaster leadership traits influence audiences’ loyalty. And audience self-construal was chosen as a key moderator. The top 15 broadcasters from the regional rankings were selected from each of the two popular live streaming platforms, Douyu and YouTube, for the study. And we used snowball sampling with a link (...) to an online questionnaire as a recruitment procedure. 310 audiences with live streaming experience from the Chinese Mainland and Taiwan participated. Hierarchical linear modeling was adopted for the analysis. This study found that broadcasters with servant and charismatic leadership traits positively affected cognitive loyalty. Broadcasters with servant leadership traits also had a positive effect on conative loyalty. Additionally, independent self-construal negatively moderated the relationship between servant leadership and cognitive loyalty. Independent self-construal positively moderated the relationship between authoritarian leadership and conative loyalty. Furthermore, interdependent self-construal negatively moderated the relationship between charismatic leadership and conative loyalty. Interdependent self-construal positively moderated the relationship between authoritarian leadership and conative loyalty. These conclusions extend the understanding of broadcasters’ traits and audiences’ psychology concerning the booming phenomenon of live streaming and can help platform managers motivate audiences’ loyalty on these platforms. (shrink)

How do leaders influence others? Although they sometimes appeal directly to good reasons, which we associate with rational persuasion, leaders also use guilt, pressure, flattery, bullying, and rewards and punishment--all to get the behaviors that they want. Even when leaders refrain from outright lying, they are nevertheless known to practice something approaching, perhaps reaching, the level of manipulation. Influence therefore presents a serious ethical problem across leadership contexts. Leadership and the Ethics of Influence argues that influence puts leaders (...) at risk of using people. It is generally disrespectful of autonomy to figure out what makes people "tick" in an effort to "handle" them. In contrast with physical force, influence works through agency, not around it. Despite this feature of influence--and, to a large extent because of it--the everyday influence associated with leadership is often morally troublesome. What matters morally is not only whether agency is bypassed or overridden but also who is ultimately in control. This book uses philosophy and leadership studies to show how leaders across different contexts can be justified in getting followers to do things. Connecting moral theory to leadership theory, and especially to charismatic leadership, authentic leadership, transforming leadership, and ethical leadership, this book is essential reading for leadership scholars, students, and practitioners. (shrink)

Classical leadership models have insistently reinforced the notion of leader-centric rule. Business models focus on strong leadership, definitive decision-making and charismatic figures. Authoritarian leadership is the foundation upon which other models are based. However, the adoption of Charismatic Leadership and Great Man theory puts into relief the tendency within democratic rule towards fascist and populist ideology. Many leading philosophers and political scientists lend support to authoritarian rule. This tendency is not always apparent in democratic (...) theory, indeed it is counter-intuitive, but from a critical perspective, we are forced to ask whether there is not something within democracy which invites authoritarianism and harbours the seed of fascism. (shrink)

Political thought has long identified demagogic leadership as one of the key pathologies of democracy. Unusually among political thinkers, Max Weber not only accepts the inevitability of demagogy in democratic politics but also appropriates the figure of the demagogue for democratic thought, praising certain kinds of ‘responsible’ demagogic leadership. This paper examines the role of demagogues in democracy through the lens of Weber's political thought. It critically reconstructs Weber's view of demagogy in terms of the kind of representation (...) charismatic leaders can offer. Demagogues articulate images of ‘the people’ that express a group's deep values and identities. However, Weber worried that demagogues often act irresponsibly, exacerbating dangerous divisions, given their ability to overcome legal and normative constraints. For Weber, democracy requires institutions that encourage an ‘ethic of responsibility’ in leaders while also holding them accountable. Weber's partial defence of demagogy provides useful perspectives on representation and on the institutional prerequisites for responsible leadership that neither deliberative nor minimalist models of democracy sufficiently appreciate. (shrink)

The ongoing cynicism about leaders and organizations calls for a new standard of ethical leadership that we have labeled “transformative leadership.” This new leadership model integrates ethically-based features of six other well-regarded leadership perspectives and combines key normative and instrumental elements of each of those six perspectives. Transformative leadership honors the governance obligations of leaders by demonstrating a commitment to the welfare of all stakeholders and by seeking to optimize long-term wealth creation. Citing the scholarly (...) literature about leadership theory, we identify key elements of the six leadership perspectives that make up transformative leadership, suggest leaders who exemplify each perspective, describe the ethical foundations and message of each perspective, and offer ten propositions that scholars and practitioners can use to test the dimensions of this new transformative leadership model. (shrink)

In this essay, I argue that the agonistic approach toward political engagement places too much emphasis on the task of winning the social game and overlooks the dimension of what has been called ever since Greek Antiquity by the name charis. Charis is the quality of life, denoting ideals of reciprocal invitations to feel joy and satisfaction. Under the influence of the Weberian model of charismatic leadership, collective charisma has faded away from the attention of political theorists. This (...) essay offers arguments for the integration of the collective charis into agonistic political theory but calls for several revisions of this theory. Counterbalancing the overemphasis on winning involves listening and witnessing in the sense of transforming the miracle of charis into the plain words of the logos and the sounds of the phonê that everybody can perceive. (shrink)

The goal of this paper is to examine the impact of leadership and promotion regulatory focus on employees’ willingness to engage in unethical pro-organizational behavior . Building from a person–situation interactionist perspective, we investigate the interaction of leadership style and how leaders frame messages, as well as test a three-way interaction with promotion focus. Using an experimental design, we found that inspirational and charismatic transformational leaders elicited higher levels of UPB than transactional leaders when the leaders used (...) loss framing, but not gain framing. Furthermore, followers’ promotion regulatory focus moderated this relationship such that the effect held for followers with low promotion focus, but not for individuals with high promotion focus. Our findings extend the understanding of UPB, offer theoretical mechanisms to explain when this behavior occurs, and contribute to leadership theory and research on ethical decision making. (shrink)

I propose in this paper that Foucault’s interest in parrhesia as a “technique of the self,” particularly in his reading of Cynic parrhesia, can be fruitfully taken as an exemplar for new political thought on leadership. I make my case by comparing parrhesia with Weber’s charisma, which is the only force Weber allows for inserting new valuations into traditional and rational-legal legitimate dominations. I propose that charisma and parrhesia not only share several key characteristics, but express an overabundance of (...) identities. Although it is rarely acknowledged, I propose that this should hardly be surprising given Foucault’s longstanding interest in Weber’s work. Foucault’s governmentality can be productively set next to Weber’s psycho-sociology of modern man, Menschentum, to reveal the parallel courses taken by these two thinkers on the modern predicament. Both share a critical curiosity – one that revolves around Kant’s presentation in “What is Enlightenment?” – about life, and about seeing how we have come to be how we are as a philosophical problem. Yet, even with all of their parallels, particularly on the subject of leadership, the staggering difference between Foucault and Weber is that while Weber approached charisma as a possible therapy to the problem of the Menschentum being unable to derive new valuations from his rational-legal calculations, Foucault approached parrhesia by looking for techniques for confronting disciplined and biopolitical subjects within society with dangerous truths. Whereas conventional wisdom may presume that it is at such points as Weber’s charismatic leadership that Weber and Foucault would part ways, careful study shows that leadership is a point of connection between these two thinkers. (shrink)

With the progress of social production, the competition for talents among enterprises is fierce, and the market often lacks capable leaders, which leads to the lack of management of enterprise employees and cannot bring more economic benefits to enterprises. Traditional leaders make subordinate employees work actively and achieve the common goal of the enterprise by exerting their own leadership characteristics and observing their subordinates, but they cannot take care of the psychological state of each employee, resulting in the employee's (...) work efficiency is not very high. In recent years, charismatic leadership has become an important economic leader in the new era, and the theoretical spirit of charismatic leadership can well guide employees to work actively. Artificial intelligence affective computing can well identify the psychological state of the subject, and the combination of artificial intelligence affective computing and charismatic leadership can achieve effective management of employees through the predictive analysis of employees' psychological state. This paper compares the psychological state prediction analysis of employees' work attitudes between charismatic leaders based on artificial intelligence affective computing and traditional leaders through experiments. The results show that: charismatic leaders based on artificial intelligence affective computing predictive analytics can improve sensitivity to employee needs, resulting in an 8.2% increase in employee trust in leadership, a 4.4% increase in employee commitment to achieving organizational goals, and a 19.3% increase in employee job satisfaction. The psychological state prediction analysis of charismatic leaders based on artificial intelligence affective computing on employees' work attitudes can improve the work efficiency of employees and the economic benefits of enterprises. (shrink)

Through a series of conversations, Fintan McCutcheon and Joanna Haynes explore McCutcheon's reflections on school leadership in the contexts of the Educate Together movement (in the Republic of Ireland) and, specifically, in his aspiration to build an optimally democratic school in Balbriggan. Much of the academic and professional literature on school leadership depicts the role of school leaders as expressing a strong vision for the school, with charismatic communication and strategic skills, and putting explicit emphasis on high (...) educational standards. On the ground, the school leader is required to maintain executive governance standards, is accountable to a range of hierarchies and audiences and is in a custodian role to traditions of school culture and human resource relationships. Taken together, these academic, professional and contractual obligations can corral the school leader into practice of limited scope, obstructed by protocol, risk-averse and curtailed in creativity and, in relation to developing a democratic school, lacking in the necessary room for innovation. The conversation focuses on the rough ground of incident and messiness, identified through critical moments of school life when the aspirations to be democratic, to lead democratically, to teach democracy and to create a sustaining democratic school culture are lived-out. Through this dialogue, the conversants observe a practice of school leadership grounded in practical reason. The dialogue touches on and threads congruence between the on-the-ground risk-taking, rule-breaking, action orientation, nuanced dialogue, passionate engagement and deep reflection that characterise day-to-day school leadership practice. It concludes with ideas concerning the dynamics of forms of democracy that can prevail. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 165 arguments. He meets them head on, on their ground; whether or not he is deemed successful, he presents a challenge not only to the philosophers he adduces but also to anyone in the Thomistic tradition who has judged confrontation with contemporary critics to he fruitless. JANICE L. SCHULTZ Canisius College Buffalo, New York Authority and Leadership in the Church: Past Directions and Future Possibilities. By (...) THOMAS P. RAUSCH, S.J. Wilmington, Del.: Michael Glazier, 1989. Pp. 158. $15.95. Rather than offering a sustained study of the question of authority and leadership in the Church, Rausch presents a collection of essays related to the topic. The format reflects the book's genesis: much of the material was developed for the 23rd Faith and Order Conference of the Texas Conference of Churches on the subject "Authority in the Body of Christ." Although the title does not reflect the hook's ecumenical focus, readers who want a general introduction to the present status of agreement in ecumenical discussion of authority and ministry may find Rausch's hook helpful. In " Authority in the Ecumenical Dialogue " Rausch reviews and summarizes the ARCIC Final Report, the Lutheran-Roman Catholic Dialogue, the WCC Baptism, Eucharist and Ministry text, and the Consultation on Church Union. The emerging consensus on the value of ordained ministry in these documents indicates that this ministry is permanent, although the threefold ministry of bishop, presbyter, and deacon stands in need of reform. Rausch notes that the documents do not limit " valid " ministry to ordained ministry in communion with the historic episcopate. As for the shape of ministry in the church of tomorrow, not surprisingly, he identifies shared responsibility and collegiality as the marks of the future exercise of authority. Among the important issues still unresolved by the churches are Petrine ministry and primacy and the problem of the " reception " of ecumenical documents. The chapter on authority and reception, originally published in Theological Studies, may well be the most original contribution of the book. It broadens the discussion of reception from its historical " classical " understanding as " the acceptance by local churches of particular ecclesiastical or conciliar decisions " to an ecumenical understanding of the concept as " the acceptance by one church of a theo- 166 BOOK REVIEWS logical consensus arrived at with another church, and ultimately, the recognition of the other church's faith and ecclesial life as authentically Christian (p. 103)." He concludes that (1) reception is more properly understood as a process rather than as a juridical determination, (2) it also involves formal decisions on the part of church authorities, (3) it cannot be reduced to the acceptance of doctrinal formulations, and (4) the norm for recognizing a common faith is not agreement with a particular ecclesial position but agreement with the apostolic tradition. Ultimately, reception involves the whole church and is not the sole product of theologians or church authorities. Ecumenical dialogues will only be effective when they enter into the practical life of the churches. In "Imaging Tomorrow's Church: Models of Christian Unity" Rausch summarizes four models of church unity: organic union, conciliar fellowship, reconciled diversity, and communion of Churches. He opts for the fourth model. The chapter does not offer any new information to someone familiar with ecumenical discussions, but it does serve as an introduction for the neophyte. Rausch's image of authority in the future lies somewhere between a strictly hierarchical or institutional model and a more egalitarian model. His final chapter, " Authority in Tomorrow's Church," predicts that the church of the future will be " ordered " in the sense that it will combine an authoritative ordained ministry (based on the church's apostolic office) with a recognition of multiple and diverse charismatic gifts. He retrieves Karl Rahner's suggestion that recognition of charism for leadership in an individual may result in that person's " relative" ordination for a particular local community. Authority of the future will be collegial with a more participatory style of decision-making. The renewed papacy will encourage not only a more participatory style of decision-making but also a broader participation in the formulation of church teaching. He suggests that representatives of particular churches could elect the Bishop... (shrink)

This paper examines post-communist managerial ethics during the emergence and transition of charismatic leadership in two privately owned media holdings in Russia and Kyrgyzstan. These media holdings were bootstrapped in the 1990s and 2000s by people without management experience and connections. This paper argues that Weberian charismatic leadership was a necessary leadership style to start a private business for people without links to elite networks. However, once firms establish themselves on the market, charisma fades and (...) yields itself to a legal-rational leadership style. In particular, the paper compares and contrasts the managerial ethics issues arising from the loyalty-based leader–follower relations in the charismatic leadership phase and the legal-rational phase of a firm’s development and maturation. While the legal-rational phase brings positive changes to workload management and employees’ rights for vacation and p/maternity leave, task delegation remains an unsolved issue. Ambiguous career advancement criteria of the legal-rational phase replace rapid career progression of junior and middle managers during the charismatic phase. By examining the dynamics of managerial ethics transformation, this study adds to the literature on post-communist leadership, management and governance. Recommendations are provided for privately owned firms on how to advance managerial ethics to attract and retain qualified talent. (shrink)

The overall purpose of this paper was to compare a representative sample of Polish middle managers with a representative sample of chief executive officers from six chosen countries, in regard to selected leadership traits and behaviors. We present a small portion of data collected under the GLOBE project, Phase 3, and longitudinal research findings concerning subordinates′ assessments of Polish middle managers in relation to their attributes from 2008 to 2012. The GLOBE, Phase 3 research is the first study to (...) investigate several thousands of CEOs and senior management teams in 24 countries, to empirically and directly assess the relationship between culture and leadership traits and behaviors. We provide research evidence that the investigated CEOs from the United States, Austria, Germany, China, and Taiwan were generally positively evaluated by their direct staff in regard to: inspirational, visionary, integrity, and performance-oriented leadership behaviors, team-oriented behavior, and participative leadership style. Empirical findings under the GLOBE project, Phase 3 revealed that the charismatic leadership behavior of CEOs has a huge influence on top management teams′ dedication to organizational goals, and is the most predictive of all leadership behaviors for TMT commitment to organizations. The analyzed research findings indicate that CEOs in Russia and Polish middle managers display strong similarities. They tend to behave in less charismatic, team-oriented, and participative ways than CEOs in the remaining countries. (shrink)

Frank Herbert's novel Dune not only warns us about charismatic leadership, it looks to answer a very crucial question: What happens when ethics, religion, and politics intertwine? According to Muslim philosophers, or Falasifah as they were known by the Muslim public, this was a very important philosophical question. The combination of divine and secular leadership, which we see both in Paul Atreides and Leto II, was also a trait of Prophet Mohammed. His roles as the bearer of (...) revelation and founder of the Islamic government made him a natural, charismatic leader in his lifetime. Paul's spiritual and political influence created a similar miraculous elevation for the Fremen people and, in turn, a similar degeneration and demoralization. The core of Ibn Khaldun's political realism is acceptance of the idea that even political sovereignty founded on religion must pass through all the phases marked by a secular society. (shrink)

Dialectical contradictions influence organizational processes in distinct ways and create a unique dynamics in terms of leadership process in entrepreneurialorganizations. We integrate research from charismatic, transformational, and organizational literature, as well as entrepreneurship literature, to create a generalized model of entrepreneurial leadership that is descriptively robust and conceptually distinct from existing concepts. We focus specifically on visionary, transformational, and motivational contradictions of entrepreneurial leadership and conclude by discussing the implications of organizational reconciliation of these three contradictions (...) for leadership research and practice. (shrink)

This study aims to investigate discourses of the charisma of Barack Obama in articles in a leading Finnish newspaper during the first 6 months of his presidency. The results show that the media created a very enthusiastic atmosphere around Obama. His charisma was built up mostly around his person, with the emphasis on an exceptional personality, life story and behaviour. In addition, the various crises that arose were used to reinforce the picture of Obama as charismatic. The findings undermine (...) the idea of a single form of charismatic leadership and provide empirical support for the framework put forward by Steyrer (Organizational Studies 19(5), 807–828, 1998), that various types of charismatic leadership exist: In this study paternalistic, heroic, missionary and majestic are identified. The study contributes to Steyrer’s framework by showing that certain types of charisma occur in different social contexts. The results also suggest that ethics is constructed as a crucial part of charismatic leadership, but the construction of Obama’s charisma in contrast to others raises ethical concerns. (shrink)

This article examines crowds, leaders, and media after the 1979 Revolution of Iran. It focuses on media that contests hegemonic power by acting as a “guide” for an otherwise “leaderless movement,” especially in contexts where conventional “guides” are illegitimate or absent. It argues that such media reveals the partisan reality of political order obscured by the myth of leadership, the idea that the presence of a leader implies a political order. I focus on International Women’s Day 1979 when crowds (...) protesting the Ayatollah Khomeini’s decision to enforce the mandatory veil were caught in a paradox: as subjects of history and objects of representation. With focus on the non-partisan newspaper _Ayandegan_, the article shows how the crowds, objects of representation, became political subjects, as potential guides. Despite its efforts to remain neutral, _Ayandegan_ became partisan when it unwittingly challenged the “charismatic leader” by giving presence to the partisan crowds. The mediated relation between leader and led on 8 March 1979 and after is instructive for our understanding of the role media can play in leaderless movements. (shrink)

In democratic countries such as Turkey, political parties are established around charismatic leaders and these leaders stay at the centre of the party, from naming the party to the arrangement of deputy candidates. National Outlook, a movement which prevailed in Turkish politics for forty years, won its biggest victory and formed a coalition government in 1995 with the True Path Party, under the leadership of Tansu Ciller. Having secularized its legal system in the early years of the Republic, (...) successive regimes in Turkey aggressively westernized all aspects of life. However, during the multiparty period, the style of radical secularism in Turkey was opposed by conservative groups and it has been criticized since then. The relationship between civil society and the military has always been problematic in Turkey, as the Turkish Army has always been suspicious of conservative governments on the issue of secularism. On several occasions the military has intervened in politics in order to prevent Islam from impinging on the Republic’s secular identity, and it expected to continue in its role as the champion of secularism when the Justice and Development Party came to power in November 2002. For the Turkish military, the National Outlook Movement is more dangerous than Kurdish separatist terrorism, being labelled irtica. The paper provides insights into the Turkish political context for the decision and analyses the roles of key actors in Turkish politics, such as Government and Army, during the 28 February 1997 process, their motivations and the policy processes in the country. (shrink)

The Anthroposophical Society in Sweden is, in the view of many of its members, going through tough times. Times of crisis and the search for a collective identity often inspire the formation of ideological rifts within a larger religious community. One way of responding to challenges is by turning to doctrines and texts stemming from a purportedly pristine past for guidance – in other words, by developing a fundamentalist discourse. A striking fact about the Anthroposophical Society, in Sweden as well (...) as internationally, is that such returns to a set of canonical texts by the founder of the movement appear to be self-defeating. There are deeply rooted structural features within the Anthroposophical Society as an institution that impede any one voice from gaining significant traction and imposing a collective identity upon the movement. This article uses the example of the Anthroposophical Society in Sweden and the conundrum it repeatedly faces when addressing a perceived crisis in order to formulate a model of charismatic leadership that more generally accounts for the lack of success of fundamentalist discourses in religious movements with certain types of organisational culture. (shrink)

An instructive comparison can be drawn between Jacques Ellul’s 1936 Esprit article portraying “Fascism as Liberalism’s Child” and Georges Bataille’s 1938 lecture on “The Sacred Sociology of Today’s World”. Both rely on Durkheim’s sociology in assuming modernity’s amorphousness, leaving passive masses of atomized individuals susceptible to mobilization into totalized entities by charismatic leadership. Bataille welcomes the postwar intensification of social aggregates but criticizes their militant, militaristic regimentation as not violent and sacred enough, whereas for Ellul, the resurgent social (...) sacred (whether orgiastic or dictatorial), as the active mass, is the enemy of the free person as the sole meaningful whole. (shrink)

In recent years, the term populism has become indeed popular. Among its variants, a very particular one stands out. It is the so-called managerial populism, in which prominent businessmen have entered the arena of politics with a program focused on the regeneration of economic and social life. Donald Trump, perhaps, has been the most outstanding example. In this article, our aim is to analyze this phenomenon of managerial populism, addressing a number of issues. Firstly, we will discuss the emergence of (...) a certain type of charismatic leadership in business or management ideologies as a development that largely precedes the consolidation of these figures in the political scene; the implications of these ideologies in the political and social sphere; and the importance of the forms of discursive use of the concept of people in these popular discourses. (shrink)

This book presents a collection of essays on institutional theory written by the German sociologist and Weber-expert M. Rainer Lepsius. Based on Weber's work, the author develops concepts of institutional theory, which he subsequently applies to topics such as National Socialism, democratization processes, German unification, and the institutionalization of the European Union. By showing how charismatic leadership can under certain circumstances threaten democratic structures and curtail individual freedoms, and by analyzing the structural and cultural conditions under which people (...) develop trust in political and social structures and ultimately come to support and comply with them, the author provides a sound analytical understanding of the development of democratic institutions and a democratic political culture. This collection of essays was edited, translated and commented on by Claus Wendt. (shrink)

Recent and rapid technological developments on many fronts have created in our society some extremely difficult moral predicaments. Previous generations have not had to face the dilemmas posed by, for example, the availability of safe abortions, sperm banks and prostoglandins. They have not had to come to terms with an unchecked exploitation of natural resources heralding imminent ecological crisis, or, worst of all, with the recognition that only in this current generation have people the capacity to destroy themselves and their (...) environment. This book seeks to show how, and why, Seventh-day Adventism has addressed these moral issues, and that the ethical questions arising from these issues are especially relevant to the Adventist church and its development. Dr Pearson looks specifically at the moral decisions Adventists have made in the area of human sexuality, on such issues as contraception, abortion, the role and status of women, divorce and homosexuality, from the beginnings of the movement to 1985. He seeks to put such decision-making in perspective by providing the general social context in which it took place, and shows how Ellen White (whose charismatic leadership held the movement together in its first fifty years) has been a major source of moral authority in the Adventist church - her writings continuing to exercise authority in a contemporary society of turmoil and change. This important book, which conveys something of the general ethos of Adventism, is the first to investigate the ethics of the movement, ans so fill a notable gap in the literature. (shrink)

This article deals with totalitarianism and its language, conceived as both the denial and to some extent the reversal of liberalism and its conceptual framework. Overcoming liberal language meant not only setting up new political terminology, but also replacing words with symbols, ideas with sensations. This is why the standard political lexicon of totalitarianism became hardly more than a slang vocabulary for domestic consumption and, by contrast, under those regimes—mainly Italian fascism, Nazism, and Stalinism—a amboyant universe of images, sounds, and (...) metaphors arose. Many of these images revolved around the human body as a powerful means to represent a charismatic leadership and, at the same time, an organic conception of their national communities. Totalitarian language seems to be a propitious way to explore the “dark side” of conceptual history, constituted by symbols rather than words. (shrink)

The goal of this dissertation is to generate a theoretical perspective and a political vocabulary capable of giving an account of political action proper in the context of modern democracy. The first step is that of tracing back to the origins of the theory and practice of modern democracy the appearance of the features that gave shape to the institutional constellation we now understand as democratic politics. This looking back from the perspective of the main institutions of contemporary democracy is (...) structured along the lines of the process that Lefort describes as a split of the theological and the political in early modern times. In Weber, this split takes the form of a multiplication and secularization of prophets, creating the need for a domesticated and democratized version of charismatic leadership that assumes normative standards in his idea of parliamentary democracy. Weber's solution is, of course, the opposite to that of Hobbes': the plurality of gods and demons manifested in the multiplication of prophets should be institutionalized, not eradicated. This dissertation shows that the breakdown of theological regimes and the birth of modern democracy is simply another way to describe the embracement of the fact of plurality. ;With Merleau-Ponty I thus give theoretical consistency to the emergence of modern democratic practices and institutions. In Habermas, on the other hand, I find the difficulties that a model that dismembers the strategic and communicative dimensions of human agency confronts when the task at hand is not that of a moral theory concerned with universal agreement but that of a political theory concerned with the socially enabled fact of plurality. Specifically, I show in my dissertation that Habermas's contempt for Austin's perlocutionary dimension of speech acts and his suggestion that Arendt's notions of action and speech are somehow parallel to his model spring from a still operating uneasiness with political speech and modern democracy in their phenomenal appearance. This dissertation concludes by showing that the theoretical consistency acquired with Merleau-Ponty does indeed provide a theoretical perspective and political vocabulary that puts in relief political action as a fundamental aspect of contemporary democratic politics. (shrink)

One of the foremost religious and social philosophers of the twentieth century, Martin Buber also wrote extensively on sociological subjects, particularly as these affected his philosophical concerns. Collected here, these writings offer essential insights into the human condition as it is expressed in culture and society. Buber's central focus in his sociological work is the relation between social interaction, or intersubjectivity, and the process of human creativity. Specifically, Buber seeks to define the nature and conditions of creativity, the conditions of (...) authentic intersubjective social relations that nurture creativity in society and culture. He attempts to identify situations favorable to creativity that he believes exist to some extent in all cultures, though their fullest development occurs only rarely. Buber considers the combination of open dialogue between human and human and a dialogue between man and God to be necessary for the crystallization of the common discourse that is essential for holding a free, just, and open society together. Important for an understanding of Buber's thought, these writings—touching on education, religion, the state, and charismatic leadership—will be of profound value to students of sociology, philosophy, and religion. (shrink)

Chief Executive Officers and other organizational leaders can affect how corporate social responsibility initiatives are perceived in their organizations. However, in order to be successful with regard to promoting CSR, leaders need to have strong network competencies and to move beyond charismatic leadership. In this paper we offer a critique of charismatic leadership as it relates to CSR, posit that the intellectual stimulation brought about by transformational leadership is more important in this regard, propose that (...) internal and networking is a leadership competence highly relevant to CSR, and emphasize the importance of working through highly credible opinion leaders in promoting CSR. (shrink)

The article analyzes the components of the ecclesiological models of the 18th-first third of the twentieth century, which influence the formation of the church's teaching in the movement of evangelical Christians of faith. The author shows that, in spite of the desire to transfer the model of the New Testament church life to real reality, the Pentecostals inherited certain elements of the theological theology of religious predecessors. Spiritual Christianity movements have created mystical communities with charismatic leadership, high ethical (...) standards and sublime ecclesiastical services. Pentecostalists used the Baptist emphasis on holiness and the structure of the local community with the baptism for the water for adults, and also the priesthood of all believers according to spiritual gifts shown by the movement of evangelical Christians. Christians of the evangelical faith of the 20's seek to maintain a balance in the tense relationship between form and freedom, ritual and charisma, organization and movement, and this is to some extent resorted to through the missionary emphasis of the existence of communities and allied institutions. They are cautious about trying to define the church in terms of form and structure, fearing that such systematization will lead to spiritual stagnation and the church will cease to perform the function of preaching the gospel prescribed by God in the power of the Spirit. The central component in the formation of the ecclesiology of Heaven is the New Testament doctrine, its ideas, models and metaphors, as well as elements of the doctrine of the Church of the religious predecessors. (shrink)

The article explicates the significance of M. Weber’s works for understanding of calling as an important world view idea of the European culture. The author observes Weber’s analysis of forming of the notion of calling in the times of ancient Egypt state and Judaic captivity as well as in the Old Testament and its interpretations by M. Luther. Particularly significant for the understanding of social processes during the Reformation in Europe and then in America became Weber’s analysis of the transformation (...) of the religious meaning of calling as “task” and “mission” of a man in the world into the motivation for a practical professional activity. The study shows the ways of implementation of Weber’s theory of social action and political leadership within the concept of calling. The internal collision of the experience of calling is explicated by the examples of charismatic leadership, responsibility of a politician and ethos of a scientist. Combination of affective motivation, value and target oriented rationality in the calling forms the problem for a decision, although this complexity is a driving force of the realization of calling by a person. The philosophical and theological substratum of the Weber’s concept of calling is his looking for the integration of temporal and eternal dimensions in human existence. Calling as an idea of postreformational European culture serves for finding and realization of the meaning of personal life as well as for legitimation of social action. Especially this idea grounds the possibility and necessity of conciliation of the ethics of conviction and the ethics of responsibility in individual as well as in social existence and morality. (shrink)

The article offers a critical analysis of the cognitive science of religion (CSR) as applied to new and quasi-religious movements, and uncovers implicit conceptual and theoretical commitments of the approach. A discussion of CSR’s application to new religious movement (NRM) case studies (charismatic leadership, paradise representations, Aḥmadiyya, and the International Society for Krishna Consciousness) identifies concerns about the theorized relationship between CSR and wider socio-cultural factors, and proposals for CSR’s implication in wider processes are discussed. The main discussion (...) analyses three themes in recent work relating CSR to religious and religion-like activities that extend and reframe the model. These include (1) identification of distinctive and accessible cognitive pathways associated with new forms of religious belief and practice (in particular in ‘New Age’ movements), (2) application of CSR to movements and practices outside traditional definitions of religion (near death experiences, conspiracy theories, virtual reality), and (3) engaging CSR in wider cultural processes and negotiations (religion in healthcare settings, and the definition of the study of esoteric religious traditions within academic domains). The conclusion identifies two particular findings: (1) that application of CSR in these areas renders underlying cognitive processes more available to scrutiny and (2) that CSR is employed to identify and enlarge the category of religion. The conclusion suggests that the study of CSR in its application to NRMs and quasi-religion identifies a wide field of common and overlapping themes and interests in which CSR is a more active operand than is commonly assumed. (shrink)

A proposta do artigo é analisar o fenômeno peculiar da honraria santoral na comunidade messiânico-milenarista de Pau de Colher (Casa Nova, sertão da Bahia, 1934-1938). A partir de um recorte histórico-cultural e teológico, a investigação será encaminhada no sentido de esclarecer a atuação de uma liderança religiosa, popular e carismática atada a modelos de santidade gestados durante o período medieval no ocidente cristão e transmigrados para o Novo Mundo após os descobrimentos. O texto apresenta documentação inédita e estabelece uma discussão (...) - a partir de obras clássicas e outras referências garimpadas ao longo da pesquisa - em torno da manifestação de santos católicos no interior baiano na década de 30 do século XX. O movimento de Pau de Colher, através da pregação de seus líderes, instituiu um diálogo com uma tradição que remonta às origens do cristianismo; fez crer na ressurreição de personagens como São José, o Carpinteiro e Santa Maria, a Imaculada -, figuras privilegiadas em nosso estudo -; e re-atualizou um conjunto de credos e valores transmitidos pelas mãos de missionários itinerantes e de beatos errantes durante a história do Brasil, revelando um intenso hibridismo entre catolicismo popular e eclesiástico. Palavras-chave: Pau de Colher; santos; sertão; catolicismo; religiosidade popular.The aim of this paper is to analyze the peculiar phenomenon of the honor saints in the messianic-millenarian community of Pau de Colher (Casa Nova, interior of Bahia, 1934-1938). From a cultural-historical and theological approach, the research will be directed towards clarifying the role of religious, popular and charismatic leadership tied to models of holiness gestated during the medieval period in the Christian West and transmigrated to the New World after the discoveries. The paper presents unpublished documentation and provides a discussion - from classical works and other references panned throughout the research - around the manifestation of catholic saints in the Bahia´s hinterland in the 30s of the twentieth century. The movement of Pau de Colher, through the preaching of their leaders, established a dialogue with a tradition dating back to the origins of christianity; did believe in the resurrection of characters as St. Joseph the Carpenter and St. Mary, the Immaculate - privileged figures in our study -; and re-updated a set of beliefs and values transmitted by the hands of itinerant missionaries and blessed wandering during Brazil's history, revealing an intense hybridization between popular and ecclesiastical catholicism. Key words: Pau de Colher; saints; hinterland; catholicism; popular religiousness. (shrink)

This study investigates how business leaders dynamically narrate their aspirational ethical leadership identities. In doing so, it furthers understanding of ethical leadership as a process situated in time and place. The analysis focuses on the discursive strategies used to narrate identity and ethics by ethnic Chinese business leaders in Indonesia after their conversion to Pentecostal–charismatic Christianity. By exploring the use of metaphor, our study shows how these business leaders discursively deconstruct their ‘old’ identities and construct their ‘new’ (...) aspirational identities as ethical leaders. This leads to the following contributions. First, we show that ethical leadership is constructed in identity talk as the business leaders actively narrate aspirational identities. Second, the identity narratives of the business leaders suggest that ethical leadership is a context-bound and situated claim vis-à-vis unethical practice. Third, we propose a conceptual template, identifying processes of realisation and inspiration followed by significant shifts in understanding, for the study of aspirational ethical leadership. (shrink)

This chapter contains sections titled: What Is the Philosophy of the Social Sciences? What Are the “Social Sciences”? How Do We Define the Social? What Is a Social Explanation? What Is Social Causation? How Are Social Science Hypotheses and Theories Given Empirical Justification? Positivism, Naturalism, and General Social Laws How Do Social Facts Relate to Facts about Individuals and Facts about Psychology? Conclusion References.