In his last book René Girard depicts apocalypse as disclosure of mimetic violence that is world-ending. He claims that in times of violent pandemic we are not called to fight for this world, but follow Christ in his withdrawal from the world. However, such an assertion creates serious theoretical and practical issues for the effort to heal interhuman relations from the virus of mimetic hostility. I argue for the importance of restoring a foundational distinction between passionate love and acquisitive mimetic (...) desire from the forgotten regions of Girard’s oeuvre. With Max Scheler’s interpretation of Stendhal’s concept of l’amour passion, I explore in each thinker a fundamental insight about possibilities of transforming violent contagion through empathy and loving commitment to the world. I conclude that respective “passive” and “active” approaches to the contagion of mimetic rivalry and violence are necessary and equally valuable. (shrink)

To be and to remain ethical requires struggle from organizations. Struggling is necessary due to the pressures and temptations management and employees encounter in and around organizations. As the relevance of struggle for business ethics has not yet been analyzed systematically in the scientific literature, this paper develops a theory of struggle that elaborates on the meaning and dimensions of struggle in organizations, why and when it is needed, and what its antecedents and consequences are. An important conclusion is that (...) the greater the ethics gap and opposing forces, the greater the struggle required. Viewing business ethics as struggle has several implications for theory and practice. (shrink)

ABSTRACTA “thin spot” in thinking about business endangers our human being. This article traces a change in business thinking over the last generations to note how, under the spell of the scientific method and the thrall to utilitarian values, our understanding of our self has grown harder, more determined, and less sympathetic. Bringing together ideas about the meaning of self from the study of semiotics and from the author's own religious faith, this article describes how we can reclaim our human (...) being by grounding thinking about business in faith that reaches to God. (shrink)

This paper discusses the epistemic status of biology from the standpoint of the systemic approach to living systems based on the notion of biological autonomy. This approach aims to provide an understanding of the distinctive character of biological systems and this paper analyses its theoretical and epistemological dimensions. The paper argues that, considered from this perspective, biological systems are examples of emergent phenomena, that the biological domain exhibits special features with respect to other domains, and that biology as a discipline (...) employs some core concepts, such as teleology, function, regulation among others, that are irreducible to those employed in physics and chemistry. It addresses the claim made by Jacques Monod that biology as a science is marginal. It argues that biology is general insofar as it constitutes a paradigmatic example of complexity science, both in terms of how it defines the theoretical object of study and of the epistemology and heuristics employed. As such, biology may provide lessons that can be applied more widely to develop an epistemology of complex systems. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

There is a strong claim that the world’s createdness, if true, cannot be known but through revelation. In this paper we try to dismiss this claim by arguing that creation cannot be merely a revealed truth (revelabile tantum), since it is on the contrary the very preamble to any genuine revelation. Ontologically, no revelation can happen in a self-existent world. No creation, no revelation. Epistemically, no revelation is to be admitted but on the assumption that the world depends, for its (...) existence and operation, on a supernatural agent. No admittance of creative power, no justified identification of any revelatory activity. (shrink)

I ask why an increasing number of business scholars today are drawn to an idea of “positive business” that they cannot account for scientifically. I answer that it is because they are attracted to the real mystery of positive business which is its incomprehensible and unspeakable divinity. I begin by asking why the research literature has yet to speak of positive business plainly and with one voice. I find that it lacks for the right words because it comes to human (...) being in business as a science attuned to its objects rather than as a religion attuned to its spirit. Next, I say what I can about the real mystery of business, keeping in mind that we can say about it only what we can say about God. This brings me at last to the Christian insight that human being, in business and everywhere else, is the mystery of Jesus Christ in whom we are reconciled to God. Business is positively human as it invites us to be as Christ, to be a fully human person in joyful communion with others in God. This, in sum, is how to speak plainly and with one voice of the positive business that our hearts desire but our science cannot say. (shrink)

Semën Frank (1877–1950) considered the Universe as the “all-unity.” According to him, everything is a part of the all-unity, which has a divine character. God is present in the world, but his nature is incomprehensible. In this article I analyze two consequences of Frank’s panentheistic view of the relation between science and theology. Firstly, the limits of scientific knowledge allow recognition of the mystery of the world and the transcendence of God. Secondly, Frank claimed that nature is a “trace” of (...) God and the manifestation of the absolute reality, i.e. the all-unity. As a result, both science and theology lead to the knowledge of God, although we cannot understand His essence. (shrink)