By Joe Kelly
At a time of company downsizing and bone-crushing overseas pageant, how can executives reconcile their person personalities and human wishes with the both compelling wishes of the hard-driving association? it really is an existential quandary, say Joe and Louise Kelly, and one with serious implications, not just for executives yet for his or her corporations besides. The Kellys, not at all blithe theorists, take a troublesome examine this hard-edged challenge through positing a three-pronged version for research dependent upon constitution, procedure, and values. They synthesize those parts less than an overarching idea of existentialism, within which the emphasis is on a look for that means. And with that, they supply a clear-headed examine organizational behaviorâ€”its contributions to our realizing of the way agencies paintings yet, additionally its disasters and, certainly, its widespread self-deceptions. A well-written, full of life, far-ranging exam, not just for executives who desire the type of aid the Kellys provide of their day-by-day combats at the activity, but additionally for his or her colleagues within the educational neighborhood who've their very own organizational difficulties to deal with.The Kellys clarify that their booklet displays a circulation clear of the academic-purist place, the place the only main issue is with theoretically major study, to a place which acknowledges that organizational habit is a crossroads topic the place site visitors [that comes] more often than not from behavioral technology, desktop expertise, and economics coalesces with the guidelines streaming out of organizational perform. geared toward specialist managers and scholars, either undergraduates in addition to these at the M.B.A. point, this ebook assumes little past wisdom of behavioral technological know-how or organizational idea. Readers gets what they want of these topics the following, sufficient to stick to Kelly's argument. they're going to see how behavioral and organizational learn has helped (but occasionally hindered) executives as they try and take care of severe happenings of their jobs. With case research fabric woven into the textual content and with observations from his personal reports with company in addition to educational agencies, the Kellys' e-book is a readable, engrossing argument for and opposed to the orthodoxies of organizational habit studiesâ€”and the reassurance that no matter what else it will probably or no longer be, organizational habit is unquestionably now not static.
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Additional info for An Existential-Systems Approach to Managing Organizations
Indeed, the presence o f an I is s o clearly and distinctly given when I reflect on any of my experiences that Rene Descartes, widely regarded as "the father of modern philosophy," argued that the one absolutely indubitable truth ( and thus the one truth fit to serve as the starting point for all other knowledge) is that an "I," as a thinking substance, exists whenever there is a thought. (This is the famous "I think, therefore I am" argument. ) Sartre replies by pointing out that the I appears only in reflec tion, a mode of consciousness that is both temporally and logically posterior to "unreflected" or "prereflective" consciousness (what Sartre calls, for good reason, "consciousness in the first degree" ) (TE, 4 1 r For in the prereflective mode, consciousness does not focus on itself.
My legs give way, my heart beats more feebly, I turn pale, I fall and faint. Nothing seems less 5 Sartre apparently changed his mind on this point later, for in Being and Nothingness he claims that anguish and shame are experienced reflectively. On the other hand, since he does make it clear that not all modes of affectivity are to be understood as emotions, perhaps he can be rescued from inconsistency on this point by interpreting anguish and shame as something other than emotions. Unfortunately, however, Sartre does not make it very clear just how these differ ent modes of affectivity--emotions, moods, feelings, sentiments, and so forth differ from one another.
Husserl's thought, while sufficiently complex as to permit of a range of interpreta tions, is often understood to be closer to idealism (the doctrine that the essential nature of reality lies in consciousness) than to realism. In any case, Sartre's position is interesting in its own right, irrespective of the question of its accuracy as an interpretation of Husserl. (And Sartre elsewhere criticizes Husserl for allegedly laps ing into a kind of idealism. ) Secondly, my claim that Sartre defends realism in his essay on intentionality may seem odd, since he explic itly condemns "realism" in that work.