Whereas many constructivist and feminist approaches to the social study of technology share an antipathy to technological tietenninism, they offer an insufficiently radical critique of technolagy. Three main problems in "anti-essentialist" critiques of techno logical determinism are identified, all of which mean that such critiques remain committed to a form of essentialism. These characteristics recur in many recent feminist arguments about technology, illustrated by the example of reproductive technologies. To overcome weaknesses in political radicalism based on anti-essentialism, it is necessary (...) to move to a "past-essentialist" approach. The unwillingness to do so is shown to be based on unfounded objections to "excessive" relativism. (shrink)

This paper is about the relationship between leadership, organisational morals, and temporality. We argue that engaging with questions of time and temporality may help us overcome the overly agentic view of organisational morals and leadership ethics that dominates extant literature. Our analysis of the role of time in organizational morals and leadership ethics starts from a virtue-based approach to leading large-scale moral endeavours. We ask: how can we account for organizational morality across generations and independently of the leader? To address (...) this question, we studied the leadership model of the Jesuits, a Catholic Religious Order. Our case reveals that a virtue-based model of leadership does not necessarily imply that those who are selected to lead the organization are themselves virtuous, but that the processes underpinning the exercise of leadership are cyclical and repeated as truthfully as possible. Virtuous leadership, for the Jesuits, is therefore about the construction of an ideal type of leadership against which the processes which sustain it were designed. Our theoretical contribution is twofold. First, we propose an habitual understanding of moral forms of leadership, in which the procedural is constitutive of moral forms of organising; second, we explain how “timelessness”, understood as the quality of not changing as years go by, allowed the Jesuits to centre the processes which sustain their ethical model on the repetition, across space and time, of said processes, rather than on their outcome. We conclude that the search for virtue might be more relevant for large-scale moral endeavours than virtue itself. (shrink)