Many prescriptions offered in the literature for enhancing creativity and innovation in organizations raise ethical concerns, yet creativity researchers rarely discuss ethics. We identify four categories of behavior proffered as a means for fostering creativity that raise serious ethical issues: breaking rules and standard operating procedures; challenging authority and avoiding tradition; creating conflict, competition and stress; and taking risks. We discuss each category, briefly identifying research supporting these prescriptions for fostering creativity and then we delve into ethical issues associated with (...) engaging in the prescribed behavior. These four rubrics illustrate ethical issues that need to be incorporated into the creativity and innovation literature. Recommendations for how organizations can respond to the ethical issues are offered based on practices of exemplary organizations and theories of organizational ethics. A research agenda for empirically investigating the ethical impact these four categories of behavior have on organizations concludes the article. (shrink)

In this article we explore the possibility of viewing complex systems, as well as the models we create of such systems, as operating within a particular type of economy. The type of economy we aim to establish here is inspired by Jacques Derrida’s reading of George Bataille’s notion of a general economy. We restrict our discussion to the philosophical use of the word ‘economy’. This reading tries to overcome the idea of an economy as restricted to a single logos or (...) master narrative. At the same time, however, Derrida illustrates that we always operate from a restricted framework and as such something will always escape and interrupt our understanding of the world. In this paper we will propose that one could use Derrida’s reading of Bataille, along with notions such as différance, in order to move towards an understanding of complex systems as existing within certain sets of possibilities and constraints. We argue that this view of an economy agrees with the work of Edgar Morin on complexity and his conceptualization of general complexity. (shrink)

This paper explores the possibility for a means of bringing about novelty which does not rely on kairological philosophies based on an event. In contrast to both common sense and contemporary philosophical understandings of the term where for novelty to arise there must be some break in the repetition of the structure, this paper argues that it is possible for novelty to come about through small-scale experimentation. This is done by relying on the philosophical notion of ‘economy’ in order to (...) understand how we think about the world. In this regard, our thinking about the world depends upon acknowledging certain possibilities at the expense of others. History can then be seen as the distribution of emphasis which allows for these past possibilities and the future potentiality they may hold. Novelty, defined here as a rereading of history, is precisely the disruption of these possibilities and a challenge to the memory of the system. The conclusion to this paper argues that experimentation is an important means by which we can bring novelty into the world. (shrink)

In this article I explore the possibilities of experimentation as a non-foundational praxis for introducing novel ways of being into existence. Beginning with a discussion, following Bataille, of the excess of any thought, I argue that any action in the world is necessarily uncertain. Using the insights of Derridean deconstruction combined with Badiousian truth procedure I argue that experimentation offers a means for acting from this uncertain position. Experimentation takes advantage of the play and uncertainty of our understanding of the (...) world as a means of moving towards more progressive political positions. Normal 0 false false false EN-IE X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;}. (shrink)

Descriptions of body imagery and body parts are evident in expressions of Old Testament texts. Although there is no single term for ‘body’ in the Hebrew mind, the concept of ‘body’ functions in its different parts. As part of anthropomorphic descriptions of God and expressions attached to humankind, body parts have special significance, contributing to the theological dimension of texts. The poems in the Psalter are no exception. Several body parts are mentioned in Psalm 38, an individual lament song. In (...) addition to God’s hand (v. 3) and an allusion to his voice (v. 16), several body parts describe the psalmist’s condition. These include ‘flesh’ (bāšār, 3, 8), bones (‘ætsæm, 3), head (rôsh, 5), loins (kæsæl, 8), heart (lēb, 9, 11), eyes (‘yn, 11), mouth (pæh, 14, 15), and feet (rægæl, 17). In addition, allusions to the ear (14, 15) and injured body (wounds, 6) form part of the psalmist’s lamenting experience.Contribution: This presentation touches on the general meaning of these body imagery in the Old Testament and their specific function and meaning in the text of Psalm 38. A textual analysis will portray their theological significance. (shrink)

This E-Special Issue collects together 11 articles from the archives of Theory, Culture & Society. These articles all articulate and debate the contribution of what some have described as either ‘complex complexity’ or ‘general complexity’. In contrast to reductionist or restricted attempts to understand complexity, the articles collected here move away from the tendency to assume mastery of complexity by expounding a set of universal and simple laws. Rather, the position of general complexity is that we cannot grasp the complexity (...) of the world in its complexity, and therefore depend upon models which are always incomplete, provisional and contingent. Yet, these models make knowledge and action possible, and it is therefore the contribution of general complexity to provide the means through which we can ethically and pragmatically engage with complexity in the hope of realizing alternative, perhaps better, worlds. (shrink)

The various statements and declarations of the World Medical Association that address conflicts of interest on the part of physicians as (1) researchers, and (2) practitioners, are examined, with particular reference to the October 2000 revision of the Declaration of Helsinki. Recent contributions to the literature, notably on conflicts of interest in medical research, are noted. Finally, key provisions of the American Medical Association’s Code of Medical Ethics (2000–2001 Edition) that address the various forms of conflict of interest that can (...) arise in the practice of medicine are outlined. (shrink)

Some tradition historical perspectives on Psalm 83 Psalm 83 forms a poetical unit and is the well constructed poem of an artist. It could be divided into two stanzas which contains a cry for help (2), lament (3-9) and several petitions (10-19). This work reflects different tradition historical allusions. The use of prophetic language is immanent, while the faces of the prophets Isaiah, Jeremiah and Ezekiel are elusively present. Two episodes from the history of the Judges (Judges 4-5; 7-8) are (...) utilised to expose its independent function in this psalm. The occurence of a well known Canaanite tradition is further obvious, while the question into the psalm's apocalyptic relationships is negatively assessed. Single motives like the upliftment of the head (3) and the shepherd/flock image (13) fulfil a definite Junction within the psalm’s context. The poet clearly applied historical traditions, motives and images to express an independent function within its context. (shrink)

Greetings, and may this letter find you at peace and in prosperity! Forgive my writing to you out of the blue. Though you and I have never met, we are not strangers. We are, in a certain sense, the closest of kin. I am one of your possible futures.

This article illustrates the practical usefulness of transdisciplinary work for practical theology by showing how input from an occupational therapist informed my understanding and interpretation of the story of Hannetjie, who had been sexually abused as a child. This forms part of a narrative practical theological research project into the spirituality of female adult survivors of childhood sexual abuse. Transdisciplinary work is useful to practical theologians, as it opens possibilities for learning about matters pastors have to face, but may not (...) have knowledge about. A short retelling of Hannetjie’s story is given to provide information about the context of the research. Next, the transdisciplinary process that was followed is mentioned, and the questions that the transdisciplinary team had to respond to are discussed. Following that, I focus more specifically on the occupational therapist’s answers, and the knowledge gained from her contribution, as an example of how a co-researcher from a divergent discipline can inform a theological study. In this case, knowledge was shared about sensory integration and how the brain processes traumatic stimuli, such as sexual abuse. Lastly, the interrelationship between Hannetjie’s body stories, mind stories and spirit stories is discussed to show how the learning received from occupational therapy affected my thinking about Hannetjie’s stories and the relationships between them. Thus, it is concluded that transdisciplinary work has great value for practical theology, especially in the pastor’s daily work with people who are struggling with difficult stories, because we cannot listen to people’s spirit stories in isolation. They are inextricably intertwined with all our stories about ourselves. (shrink)