Valuing humanity: Kierkegaardian worries about Korsgaardian transcendental arguments

This paper draws out from Kierkegaard’s work a distinctive critical perspective on an influential contemporary approach in moral philosophy: namely, Christine Korsgaard’s transcendental argument for the value of humanity. From Kierkegaard’s perspective, we argue, Korsgaard argument goes too far, in attributing absolute value to humanity – but also that she is required to make this claim if her transcendental argument is to work. From a Kierkegaardian perspective, to place this sort of value in humanity is problematic since it threatens to make the relation between individuals too claustrophobic. Finally, we explore the possibility of a rival approach, in which we should view others as ethically significant because they too are related to the kind of ‘third’ which Kierkegaard argues is needed to bring stability to the structure of the self. In this way, we claim, a different and more successful transcendental argument to the value of humanity can be found in the work of Kierkegaard

Trafficking

In cities the world over we are able to determine stability in daily existence, to identify with our social spaces, because modes of transport have become essential components of subjective autonomy. But would it not be just as accurate to say that in transit modern life puts the self in abeyance? I argue that the ways we allow ourselves to be moved around in ‘traffic space’ creates a passivity that renders almost invisible the complex mechanics of movement, which we only become alert to at the moment of breakdown, precisely when they become a threat to autonomy. Our trafficking, I conclude, has an almost narcotic effect, rendering us immobile against the continual movements that constitute urban life, one that also magnifies out of all proportion the accidents or aberrations that sometimes disturb our traffic space, making it seem as if we may easily descend into an uncontrollable chaos

The holistic phase model of early adult crisis

The objective of the current study was to explore the structural, temporal and experiential manifestations of crisis episodes in early adulthood, using a holistic-systemic theoretical framework. Based on an analysis of 50 interviews with individuals about a crisis episode between the ages of 25 and 35, a holistic model was developed. The model comprises four phases: (1) Locked-in, (2) Separation/Time-out, (3) Exploration and (4) Rebuilding, which in turn have characteristic features at four levels—person-in-environment, identity, motivation and affect-cognition. A crisis starts out with a commitment at work or home that has been made but is no longer desired, and this is followed by an emotionally volatile period of change as that commitment is terminated. The positive trajectory of crisis involves movement through an exploratory period towards active rebuilding of a new commitment, but ‘fast-forward’ and ‘relapse’ loops can interrupt Phases 3 and 4 and make a positive resolution of the episode less likely. The model shows conceptual links with life stage theories of emerging adulthood and early adulthood, and it extends current understandings of the transitional developmental challenges that young adults encounter

Memories of childhood in post-war Grimsby

This paper details the vivid memories of the author’s childhood in the fishing port of Grimsby, shortly after the Second World War. It was a time of shortages, overcrowding, improvisation and cannibalisation of anything that could be re-used. In time it became a period of reconstruction but not without its upheavals and difficulties. It begins in the ‘old town’ of workers’ small terrace houses, typically in a poor state of repair. Then it moves to the ‘new’ council estates. Similarly, the narrative also begins with a ‘Victorian’ technology of steam, coal and horses with very few petrol-engined vehicles and moves to the very beginnings of early consumer society. The principal analytic content of the paper concerns the status of what is clearly a ‘personal history’ – if that is not too great a contradiction – or as the author suggests: my story. The obvious ‘critical’ response – that it could have been otherwise – is contrasted against the suggestion that this story is a non-negotiable foundation of the author’s identity and that this ‘critical’ response is not appropriate. Some of the interdisciplinary options thrown up by this problem are considered

‘The smell of death and the smell of life’: authenticity, anxiety and perceptions of death at Varanasi’s cremation grounds

This paper contributes to an understanding of existential authenticity and existential anxiety in tourism studies through an investigation of tourists' perceptions of death, the Self, and "others" at the Hindu cremation grounds in Varanasi, India. Encounters with death at dark tourism sites serve as reminders of one's own mortality affecting one's attitude towards death, perception of self, and even challenging one's personal values. Existentialists assert that anxiety is a condition of existential authenticity, and therefore moments of the existentially authentic experience are not always pleasurable. This paper argues that confrontation with death, as exemplified by the Aghori rituals and the cremation grounds in Varanasi, offers tourists an opportunity to examine the inevitability that life will end and to engage with this existential predicament and anxiety in an embodied sense, thereby pushing some of them towards life changes in the pursuit of existential authenticity

Authentic Leadership: A Historical Perspective

The purpose of this paper is to interpret the historical meanings conveyed by Barnard's classic works and use them for theorizing about authenticity of leaders in executive roles. Our analysis employs an interpretative logic for meanings of historical ideas proposed by Bevir. As an outcome of this analysis, we identify the conditions that contribute to the failure, crisis, tragedy, and/or success of leader authenticity. In addition, we discuss practical and research implications of the proposed framework.Yeshttps://us.sagepub.com/en-us/nam/manuscript-submission-guideline

Improvisation and Transformation: Yes to the Mess

The field of organizational change has chiefly been studied from a teleological perspective. Most models of change emphasize action that is rational and goal oriented. What often gets overlooked and under theorized is the continuous, iterative nature of organizational life, the unplanned and serendipitous actions by and between people that lead to new discoveries and innovation. Recent research on organizational improvisation seeks to explore this area. In this chapter we will address two questions – what is the experience of improvisation and what are the conditions that support improvisation to flourish in organizations? In the first part of this paper, we look at the phenomenology of improvisation, the actual lived experience of those who improvise in the face of the unknown or in the midst of chaotic conditions. We will explore the strategies that some professional improvisers employ to deliberately create the improvisatory moment. We will then look at the dynamics of organizational life and explore the cultural beliefs, organizational structures, and leadership practices that support improvisation. We will draw primarily upon the model from Barrett (2012) that focuses on the how the nature of jazz improvisation and the factors that support improvisation can be transferred to leadership activities. This falls in the tradition of others who draw upon arts-based metaphors, including jazz music and theatrical improvisation, to suggest insights for leadership and ways of organizing. Since this is a book devoted to individual transformation as well as organizational transformation, we will also touch on the topic of how improvisation is a developmental project and explore the potential for improvisation to lead to personal transformation. We will attempt to move back and forth between both themes – organizational and personal transformation. Ultimately the two topics are not separate. Any significant organizational transformation begins with an improvisation. And any meaningful improvisatory move by a person is potentially a moment of self-discovery and an identity-shaping event

A critique of Bernstein’s beyond objectivism and relativism: science, hermeneutics, and praxis

This analysis comments on Bernstein’s lack of clear understanding of subjectivity, based on his book, Beyond Objectivism and Relativism: Science, Hermeneutics, and Praxis. Bernstein limits his interpretation of subjectivity to thinkers such as Gadamer and Habermas. The authors analyze the ideas of classic scholars such as Edmund Husserl and Friedrich Nietzsche. Husserl put forward his notion of transcendental subjectivity and phenomenological ramifications of the relationship between subjectivity and objectivity. Nietzsche referred to subjectivity as “perspectivism,” the inescapable fact that any and all consciousnesses exist in space and time. Consciousness is fundamentally constituted of cultural, linguistic, and historical dimensions

Atheisms and the purification of faith

Philosophers of religion have distinguished between ‘negative’ and ‘positive’ atheism. This article considers further conceptions of atheism, especially the idea that atheism can facilitate a faith in God purified of idolatrous assumptions. After introducing Bultmann’s contention that a ‘conscious atheist’ can find something transcendent in the world, this contention is interpreted through reflection on Ricoeur’s claim that the atheisms of Nietzsche and Freud serve to mediate a transition to a purified faith – a faith involving heightened receptivity to agapeic love. The troubling question of what differentiates atheism from belief in God is then discussed in the light of Simone Weil’s meditations on God’s secret presence