This paper attempts to account for the peculiarly ‘otherworldly’ character of much contemporary management critique. It does so rather circuitously by focusing upon elements of the work of a moral philosopher, Alasdair MacIntyre. MacIntyre's comments about the ‘character’ of the ‘manager’ have commanded considerable support within critical organizational and management studies and have been regularly cited by critical intellectuals, keen to unmask an ethical and emotional vacuum at the heart of contemporary management practice. In what follows, I attempt to show (...) that the prestige and status accorded to MacIntyre's critique of the manager within organizational and management studies is directly proportional to its abstraction from the institutional realities of managing. In particular, I focus upon the ways in which MacIntyre attempts to hold the character of the manager accountable to a particular ideal of the person, one that derives many of its characteristics from Christian theology. (shrink)

[1] The rise of modern paganism.--v. 2. The science of freedom.

This collection of essays, written over the past fifteen years by one of the more intrepid defenders of current Darwinian theory, contains material that will be of interest both to historians and philosophers of science and, since Ruse writes well and in an accessible manner, to an even wider audience. A preliminary glance at the contents primes one to expect to be both engaged and provoked; one is not disappointed. The essays include historical speculation on some of the views of (...) Charles Darwin, a defence of human sociobiology and discussion of its feminist critique, punctuated equilibria theory, teleology in biology, extraterrestrial biology and moral theory, the plate tectonic revolution in geology, and the relationship between evolutionary theory and Christian ethics. (shrink)

The chapter analyses the debates on the relation between self-interest and sociability in eighteenth-century British moral philosophy. It focuses on the selfish hypothesis, i.e. on the egoistic theory that we are only motivated by self-interest or self-love, and that our sociability is not based on disinterested affections, such as benevolence. The selfish hypothesis is much debated especially in the early eighteenth century (Mandeville, Shaftesbury, Hutcheson, Butler, Clarke, Campbell, Gay), and then rather tacitly accepted (Hartley, Tucker, Paley) or rejected (Hume, Smith, (...) Reid). It is asserted for example by philosophers with an Augustinian and Epicurean background and by the associationists, yet rejected especially by thinkers inspired by Stoic ideas. In particular for these latter authors, who emphasise the disinterested aspects of moral motivation, the debates on the selfish hypothesis have an important moral dimension. Others again argue that specific kinds of self-interest motivate virtuous actions. (shrink)

Not only does Nietzsche anticipate the doctrine of the Eternal Recurrence and the diagnosis of God's death in his collection of aphorisms "The Gay Science", but he also suggests what is later exposed more explicitly in Beyond Good and Evil and in "On the Genealogy of Morals" : the project of an anti-metaphysical human science with a strong psychological focus and the task for 'new philosophers' to discover and reclaim 'another world' of knowledge and life. In this respect, "The Gay (...) Science" has not been paid adequate attention and has been underestimated so far, in particular by German-speaking educationalists. (shrink)

Children’s movies and animated cartoons today increasingly include homosexual characters, which can be welcomed from an equal-rights perspective. Yet, an intensive public debate has been initiated regarding the (age) appropriateness of such depictions. So far, it is unclear how heterosexual adults react to the presence of gay characters in children’s animated cartoons. Drawing from social identity theory, we conducted an experiment in Germany. Using the Powtoon animation software, we created two versions of a trailer of a fictitious animated cartoon based (...) on two almost identical storylines – one involving a heterosexual couple and the other a lesbian couple. Participants were exposed to only one version. Results of the experiment revealed that adults gave higher age ratings to the version that featured the lesbian couple. Yet, this effect was moderated, with only center- to right-leaning persons being affected. No effects were detected for left-leaning individuals. An exploratory analysis further revealed a moderation effect for individuals who believed in protection myths (i. e., protecting children from exposure to homosexuality), resulting in them giving higher age ratings compared to people who did not believe in protection myths. Implications are discussed, and age-rating measures are proposed for examining reactions to gay characters in communication research. (shrink)

This article explores the significance of feminism in transnational activism around LGBTQ protest events, namely equality marches and associated festivals in Kraków, Poznań and Warsaw in Poland. The arguments advanced in this article are based on a multi-method qualitative research project focusing on transnational cooperation in the planning and realization of LGBTQ protest events in Poland, conducted in the years 2008–2009. The authors highlight the decisively coalitional nature of the activist networks around LGBTQ politics in some of the locations studied. (...) They argue that feminists are core actors in these ‘networked solidarities’ around the oppression and marginalization of lesbian, gay, bisexual, queer and transgender people both in local and transnational contexts. Solidarity is a concept used by many research participants to account for their political actions and to rationalize intra- and intergroup dynamics shaped by complex webs of differences. The authors draw on postcolonial feminist discussions on the limits and potentialities of politics of solidarity as a ‘politics of location’ to account for tensions which some activists reported regarding their experience of ‘coalition work’. Some of these tensions related to gender politics and gender relations, always articulated in the conjunction of wider webs of power relations. (shrink)

This article provides an analysis of the transnational spatial politics of activism around lesbian, gay, bisexual, transgender and queer politics in Poland. The authors discuss three key themes that emerged from their empirical research on activism associated with the equality marches in Krakow, Poznan and Warsaw. These are concerned with age and the intergenerational politics of solidarity; the connection between migration and activism, and the use of city-twinning links. The authors argue that research on the spatial politics of activism and (...) social movements can enhance existing understandings of the sustainability of activist struggles for lesbian, gay, bisexual, transgender and queer politics in Poland. (shrink)

The gender order is subject to challenge and change, particularly when situations arise in which existing inequalities become apparent and therefore must be managed. This study examines one such situation by analyzing how conservative Christian women, who were married to gay men, negotiated feminine identities in marital situations that challenged the legitimacy of traditional gender ideologies and practices. To investigate how these women coped, in-depth interviews were conducted with 15 participants of Christian support groups for wives of homosexual (...) men. Through support group participation, these wives learned two key strategies, redefining homosexuality and submitting to God, to transform the meanings and emotional experiences associated with their marital situations. An analysis of the use and the consequences of these strategies shows how they empowered the wives to positively redefine their marriages and themselves while justifying the existing pattern of gender relations. (shrink)

If how the state is imagined shapes social and political action, the politics of state imagining provides an important site for progressive reflection. Arguing that conceptual approaches which support critique may not necessarily prove the best frameworks for supporting change, this article takes a left poststructuralist conception as its starting point to explore the place of conflicting interests, beliefs and affect in the make-up of the state and in shaping its enactment within civil society. Seeking to re-imagine state form in (...) a way that enhances the state's relevance for progressive politics, the paper moves between (i) conservative Christian refusal to provide gay people with a service, as public sector staff and guesthouse owners; and (ii) feminist work in embodiment studies and on the intimate/impersonal, with its ways of thinking about, and imagining, a state that is oriented to encounters, dissonance, tension and change. (shrink)

The ‘1st Congress Churches and LGBTI+ Community: ecumenical dialogues for respect for diversity’ was held between 19th and 22nd of June 2019, in the city of São Paulo. The Congress was organised by the Parish of the Holy Trinity of the Episcopal Anglican Church in Brazil and Koinonia–Ecumenical Presence in Service. As we consider this congress a historic landmark in the debates concerning religions and sexualities that escape from cisheteronormativity in Brazil, in the course of this article, we propose to (...) analyse the social and political conjuncture that motivated the event. In a second step, we will briefly describe the structure of the event, as well as its objectives, in order to understand the assumptions that guided the construction of the Letter of São Paulo, the official and public document of the Congress, approved in plenary by the participants. We believe that the Congress and the Letter of São Paulo have political potential, as they claim the rights of lesbian, gay, bisexual, transgender, intersex+ people as people of faith and denounce forms of oppression, exclusion and marginalisation reinforced by conservative and hegemonic religious discourses. (shrink)

The issue of same-sex relationships is complex in Zimbabwe because of the prevailing hostile legal provisions, and cultural and religious beliefs. While it is a criminal offence to practise same-sex relationships in Zimbabwe, the Constitution of Zimbabwe does not tolerate any discrimination against people. The debate on same-sex relationships has been on spotlight in Zimbabwe since 1995 when the late former President of Zimbabwe, Robert Mugabe, disparaged same-sex relationships as not only unnatural and un-African, but also unchristian. The practice of (...) same-sex relationships has since remained politicised in Zimbabwe and elsewhere within the African region and those practising it have often been discriminated against by society. This article used a qualitative methodology to explore the religious experiences of Christians in same-sex relationships in Harare, using insights from the notion of ubuntu. Field data were gathered through social media from purposively selected respondents who were living in same-sex relationships. Findings revealed that these people felt discriminated against and unsafe in their own churches. Based on these findings, it is argued that despite their respective views on same-sex relationships, the African church should respect the dignity of the people involved in these relationships, and should also create safe spaces for them.Contribution: The article promotes sensitivity to the needs of minority groups in the society and encourages the provision of appropriate guidance on how to deal with the phenomenon of same-sex relationships. (shrink)

This paper explores conservative Christian demands that religious-based objections to providing services to lesbians and gay men should be accommodated by employers and public bodies. Focusing on a series of court judgments, alongside commentators’ critical accounts, the paper explores the dominant interpretation of the conflict as one involving two groups with deeply held, competing interests, and suggests this interpretation can be understood through a social property framework. The paper explores how religious beliefs and sexual orientation are attachments whose power (...) has been unsettled by equality law. But entangled with this property is another—that held in workers’ labour and public bodies’ resources. Arguing against the drive to balance competing interests, the paper uses social property to illuminate the agonistic character of the stakes. At the same time, it questions property as a normative framework for sexual orientation and religious beliefs. (shrink)

As a young gay man, David Bennett saw Christianity as an enemy to freedom for LGBTQI people, and his early experiences with prejudice and homophobia led him to become a gay activist. But when Jesus came into his life in a highly unexpected way, he was led down a path he never would have predicted or imagined. A War of Loves investigates what the Bible teaches about sexuality and demonstrates the profligate, unqualified grace of God for all people. David describes (...) the joy and intimacy he found in following Jesus Christ and how love has taken on a radically new and far richer meaning for him. (shrink)

Mr Jarvis, a Christian, was asleep in bed, dreaming of the Last Judgement. In his dream, Jarvis found himself seated next to God in a great cloud-swept hall. God had just finished handing down judgement on the drunkards, who were slowly shuffling out of the exit to the left. Angels were now ushering a group of nervous-looking men through the entrance to the right. As the men were assembled before Him, God began to speak.

Kelsey Lucyk analyzes how the media and the institution of sport have entrenched certain ideals about masculinity meanwhile reinforcing homophobic attitudes towards gender roles in sports. This article focusses primarily on analyzing Canadian sports and makes use of the concept of muscular Christianity to explain hegemonic masculinity as found in the Canadian institution of sport.

In an essay on Nietzsche's view of morality written in 1891, Eduard von Hartmann suggested that Nietzsche's most important contribution to philosophy was in the sphere of ethics; at the same time, he drew attention to the affinity between Nietzsche's ideas and the philosophy of Max Stirner. Hartmann's remarks open up Nietzsche's philosophy to examination in terms of a radically materialist framework. Nietzsche sees the ethics of asceticism, and hence Christianity, as a consequence of metaphysical dualism , a stance which (...) enables him to advance a positive, because physiologically based, sexual ethics. His philosophy proposes a profound and instrinsic relationship between the sexual and the aesthetic. This article shows how an appreciation of the radical materialism advanced by Nietzsche serves as evidence of the relevance of his philosophy to contemporary concerns and debates in ethics, and explores Nietzsche's ethical programme to develop ‘a more Goethean attitude toward sensuality’. (shrink)

Remembering pain - Hitting the jackpot - The bundle of life - The kingdom family - It's the economy, stupid! - Gospel economics - Ekklesia: a community of blessing - Biblical sexuality: an occasion for joy - Walking humbly with God - A humble FIRE - A humble Biblicism - A compassionate traditionalism - A committed affirmation - "May all be one" - Receiving the kingdom.

In the Fray collects David Gushee's most significant essays over twenty years as a Christian intellectual. Most of the essays were written in situations of ethical conflict on the highly contested ground of Christian public ethics. Topics addressed include torture, climate change, marriage and divorce, the treatment of gays and lesbians in the church, war, genocide, nuclear weapons, race, global poverty, faith and politics, Israel/Palestine, and even whether Christian ethics is a real academic discipline. Quite visible in (...) the collection is Gushee's deep research interest in the Nazi era in Germany and how the churches fared in resisting Nazi intimidations and seductions and, finally, the Holocaust. All essays reflect the desire for a church that has learned the lessons of that period--a church with resistance to racism, militarism, nationalism, and other social-ideological toxins, and with the discernment and courage to resist these in favor of a courageous allegiance to the lordship of Christ at the time of testing. Considerable attention is directed to contesting some of the public ethics found in the author's own US evangelical Christian community. Concluding reflections on Gushee's ethical vision are offered in an illuminating essay by senior Christian ethicist Glen Harold Stassen. (shrink)

The purpose of this research is to investigate the masculinity politics of the ex-gay movement, a loose-knit network of religious, scientific, and political organizations that advocates change for homosexuals. Guided by Risman's gender structure theory, the authors analyze the individual, interactional, and institutional dimensions of gender in ex-gay discourses. The authors employ critical discourse analysis of representative ex-gay texts to deconstruct the movement's gender ideology and to discuss the social implications of its masculinity politics. They argue that gender is one (...) of the ex-gay movement's most potent social movement resources, enabling it to consolidate power by enlisting new populations and to globalize by adapting to cultural contexts beyond the United States. The authors conclude that the ex-gay movement is an antigay countermovement and an antifeminist Christian Right men's movement. (shrink)

This essay argues that the antitrafficking movement's dominant rhetorical and conceptual framework of human trafficking as "sold sex" has significant limitations that deserve greater critical moral reflection. This framework overlooks key issues of social and economic injustice, and eclipses the experiences of marginalized people and communities, including immigrants and gay, lesbian, bisexual, transgender, intersex, and queer people, whose welfare and empowerment have been key concerns for progressive people of faith. By asking what insights progressive Christian social ethics might contribute (...) to shaping alternative perspectives on antitrafficking analysis and activism, we explore progressive Christian critiques of neoliberalism and feminist critiques of the heteronormative family as resources for crafting analyses of and responses to human trafficking that foreground queer, feminist, and antiracist commitments. (shrink)

You've been looking for Jesus. At one time or another you have likely felt conflicted by two opposing desires: the longing to be truly seen and known, versus the drive to hide from real intimacy. This universal human experience points to one simple truth - we want to be loved, but are ashamed of our unworthiness. Only one Person could ever meet you in this dilemma, seeing your darkest secrets without flinching, offering the power to change, and loving you without (...) an agenda. This Person is Jesus. Before meeting Jesus, Ken Williams describes himself as a homosexual who was tormented by shame and on the brink of committing suicide. But in the person of Jesus, Ken discovered the affirmation, love, and wholeness he had been seeking. Since then, Ken has worked tirelessly to help others experience the same hope he found. Today, his life's work is to cultivate a productive and compassionate environment for those bound by sexual shame, insecurity, and fear, so that they can thrive in righteousness, peace and joy! In The Journey Out​, Ken Williams will... Reveal that change and freedom from same sex attraction are possible Demystify homosexuality and gender identity issues Help you to make a deep, authentic connection with Jesus Offer wisdom for supporters: parents, family, friends, or pastors If you are longing to be deeply known and unconditionally loved, your heart is crying out for Jesus. You will meet Him in the pages of The Journey Out, and discover a new life filled with true hope and enduring joy! (shrink)

What's it all about? Why am I here? Is there a God? Why do bad things happen? What happens when we die? All the big questions - and some interesting answers - from Gay Byrne's popular TV show.

arguments concerning whether such changes are creative. [2] Less frequently addressed are questions about how to assess the perceptual implications of these linguistic innovations. [3] Using insights of Ricoeur and, to a lesser extent, M. Merleau Ponty and V. N. Volosinov, I will provide a model for evaluating a certain class of linguistic innovations, namely, new uses of language which rely upon distortion of typical perceptual associations. (Excluded from such new linguistic uses are, for example, analogical innovations, as presented by (...) Saussure.) As my title suggests, I will relate two superficially dissimilar products of language, i.e., metaphor and ideology. I will argue that metaphor and ideology need to be considered jointly (comparatively) to understand linguistic creativity, because -despite their differences -they mutually rely (at their inception) on atypical, even excessive, distortion of the way words shape perception of and reflection on ‘reality.’ My basic thesis is that, in language, the processes of creativity and distortion are interrelated. However, the conclusion I will reach is one which proposes a distinction between and criterion for ‘positive’ changes (which I term ‘creative distortions’) and ‘negative’ changes (which I term ‘distortive creations’). Nevertheless, I do not associate ‘creative distortions’ exclusively with metaphors and ‘distortive creations’ exclusively with ideologies. For metaphor and ideology, I relate ‘positive’ and ‘negative’ to how practical activity is facilitated, using a criterion of expansion or enrichment versus contraction or impoverishment of the semiotic perceptual field. Hence, throughout, even when I make distinctions, I will stress how metaphor and ideology are similar, not how they are different. Textually, the model I will present results from my effort to relate Ricoeur’s views on.. (shrink)

Does language do violence, and, if so, can linguistic violence be overcome? Language can do violence if violence does not require the exercise of physical force, and linguistic violence can be overcome if its use can be avoided. Some forms of violence do not use physical force, and various means are available for avoiding linguistic violence. Hence, although linguistic violence can and does occur, it also can be overcome. Much of my recent work has focused on how language, which does (...) not rely on physical force, nonetheless often does violence. Linguistic violence occurs when we are hurt psychologically by words and when we are harmed socially by words. While most people are conscious of the pain that words can cause, many social groups are often unconscious of injustices that language helps to create and sustain. Exposing both of these forms of linguistic violence is the first step. (shrink)

Most evangelical Christians have understood their faith, rooted in a high view of biblical authority, to be irreconcilable with "homosexuality." This has meant that devoted LGBT people raised as evangelical Christians must choose between their sexuality and their faith/religious community. This creates enormous psychic distress, turns LGBT Christians and their allies away from Christianity, and contributes to intense alienation between the gay community and evangelicals all over the world. But traditional evangelical attitudes on LGBT people and their relationships are beginning (...) to change. This paper offers a description of the state of the conversation in the North American evangelical community on this issue, and summarizes my own normative proposal. (shrink)

Addresses Christian theological implications of human sexuality. Includes chapter on "Gayness and Homosexuality: Issues for the Church.".

Involvement is an important element of good research and a route to impact. In line with early organizational analysis, we advocate involvement with research stakeholders and investing in the necessary communication and rhetorical skills.

In this article, I examine how gay Christian men constructed compensatory manhood acts. Based on more than 450 hours of fieldwork in a southeastern LGBT Christian organization, I analyze how a group of gay men, responding to sexist, heterosexist, and religious stigma, as well as the acquisition of a new pastor, constructed identities as gay Christian men by emphasizing paternal stewardship, stressing emotional control and inherent rationality, and defining intimate relationships in a Christian manner. These subordinated (...) men, regardless of their intentions, collaboratively drew on and reproduced cultural notions that facilitate and justify the subordination of women and sexual minorities. Specifically, their compensatory manhood acts symbolically positioned them as superior to supposedly promiscuous, self-centered, and effeminate others. In conclusion, I draw out implications for understanding how groups of gay Christian men engage in compensatory manhood acts, and the consequences these actions have for the reproduction of inequality. (shrink)

Voices from the gay community -- Biblical understandings -- Findings from the sciences -- Constitutional framework for public policy -- Same-sex marriage : pluralism -- Anti-Discrimination laws -- Voices from younger Christians -- Churches and the LGBT community -- Case study conversations about LGBT people and issues -- Conclusion: a possible way forward.

_ Source: _Page Count 22 This essay explores the influence of Benjamin’s fragmentary historiography on Arendt’s understanding of narrative. I argue that Arendt and Benjamin shared a common understanding of the problems of modernity. For both thinkers contemporary conditions of existence were defined on the one hand, by a similar conception of history, and on the other hand, a break with the tradition of philosophy. I demonstrate that Benjamin’s fragmented history, adopted by Arendt in response to this contemporary politico-philosophical crisis, (...) allowed her to redeem the past as a basis of a future-oriented philosophy by creating a space for arresting the continuum of history and asserting the importance of human agency. (shrink)

This article examines the construction and implementation of the Sullivan Principles, a two-decade effort to use corporate codes of conduct to improve the behavior of multinational corporations in South Africa under apartheid. Without organized social movement pressure, corporations would not have agreed to adopt the code, and corporate compliance required sustained pressure from the anti-apartheid movement. The system's independent monitoring process was problematic, and managers' definitions of “good corporate citizenship” were more guided by monitors'emphases than by substantive concerns. Based on (...) the historic case, the article raises questions about the voluntaristic, stateless character of transnational corporate codes of conduct and questions whether such codes offer a viable strategy for improving working conditions. (shrink)