Remaking Ourselves Enterprise And Society

Decision makers interested in going beyond their own personal and professional interests and involving themselves in humanising their organization, community and society should read Remaking Ourselves, Enterprise and Society. This book is about adherence to human values at an institutional level, and its starting point is the belief that human beings have basic goodness, which in turn is reflected in the desire to be of help to others and to do good. Professor Rao introduces the Indian concept of 'Spandan' (Heartbeat). Spandan is operationalized through a process of diagnosis, discovery and development enabling organizations to achieve an optimal balance between what are defined as transactional, transformational, and terminal human values. This leads to management and organizations developing sensitivity to the needs of others, which they come to understand. When such sensitivity becomes integral to its work ethic and culture, an organization is able to temper its commitment to task with humanity and it becomes functionally humane. Experience suggests, not surprisingly, that organizations that can achieve this optimal balance between results and relations achieve higher employee commitment and productivity and increased accommodative spirit that better equips them to deal with difficult times. This exciting addition to Gower's Transformation and Innovation Series will enlighten business leaders, governmental and non-governmental policy makers, management educators, organization developers, and researchers.

Decision makers interested in going beyond their own personal and professional interests and involving themselves in humanising their organization, community and society should read Remaking Ourselves, Enterprise and Society. This book is about adherence to human values at an institutional level, and its starting point is the belief that human beings have basic goodness, which in turn is reflected in the desire to be of help to others and to do good. Professor Rao introduces the Indian concept of 'Spandan' (Heartbeat). Spandan is operationalized through a process of diagnosis, discovery and development enabling organizations to achieve an optimal balance between what are defined as transactional, transformational, and terminal human values. This leads to management and organizations developing sensitivity to the needs of others, which they come to understand. When such sensitivity becomes integral to its work ethic and culture, an organization is able to temper its commitment to task with humanity and it becomes functionally humane. Experience suggests, not surprisingly, that organizations that can achieve this optimal balance between results and relations achieve higher employee commitment and productivity and increased accommodative spirit that better equips them to deal with difficult times. This exciting addition to Gower's Transformation and Innovation Series will enlighten business leaders, governmental and non-governmental policy makers, management educators, organization developers, and researchers.

Releasing the genius of an individual, an enterprise and a society is a central pre-occupation of the contemporary business environment. A fascinating approach to how we can begin to tackle this challenge is presented by the authors of Integral Polity. Integral spirituality, integral philosophy and the integral age, at an overall or holistic level of consciousness, has therefore become a strong enough idea to form the genesis of a movement over the course of the last half century. Taking as a starting point the ground-breaking work of the Trans4m Centre for Integral Development this book applies such an ’integral’ notion to the realms of business, economics and enterprise. To be successful, an integral approach must recognise the nuances of its environment - an integral approach in India is different from that in Indonesia, or Iceland, and they may in fact complement rather than conflict. Therefore this book also provides a fascinating alignment of such ’integrality’ with, and between different ’southern’ and ’eastern’, ’northern’ and ’western’ worlds. Using case studies ranging across the globe this review of a newly integral theory and practice provides a new lease of life to what may increasingly be perceived as the self-seeking, insulated and occasionally violent and corrupt, realm of the political.

Developing economies such as those in sub-Saharan Africa are searching for realistic economic policy prescriptions. Despite economic growth in countries like Nigeria, poverty and unemployment blight the lives of many, in the midst of plenty. Simultaneously, much neo-classical economic thought is being questioned against the backdrop of global economic meltdown, giving rise to inquiry about more integral approaches to sustainable development. In An Integral Approach to Development Economics, Basheer Oshodi examines modernization theories, dependency theories, world system theories and emerging 21st century economic theories and links a neo-modern mix of economic thought with the practicalities of finance in parts of the World where poverty is rife. In a specifically African setting, over half of the population are Muslims, Oshodi considers Islamic finance in the context of the triple heritage of indigenous culture, Westernized Christianity, and Islam. He argues that the principles of Islamic banking and finance can be integrated with other elements of that heritage, focusing on meeting the challenges of poverty and unemployment. Islamic finance is not just a religiously-oriented, Sharia-compliant, alternative financial model. It can contribute to overall socio-economic transformation and a wider, people-centred approach to economic development. International organizations, financial institutions, reserve banks, policy makers, donor agencies and students will find resonance in this valuable addition to Gower’s Transformation and Innovation Series.

In 2010 Ronnie Lessem and Alexander Schieffer published their seminal work on Integral Research and Innovation, whereby they identified the four R’s: relational and renewal, reason and realization-based research paths that all together encompass the major qualitative research methods and methodologies. Because their transformative PhD programs are focused primarily on the 'Global South', where the vast majority of the world’s population is based, most agents of transformation with whom the authors deal select the relational research path, and the path of renewal, over and above the paths of reason and realization. The focus of Integral Renewal is on these two latter paths, now interconnected with integral enterprise and economics.

The theory of integral dynamics is based on the view that the development of individual leaders or entrepreneurs requires the simultaneous development of institutions and societies. It seeks a specific way forward for each society, fundamentally different from, but drawing on, its past. Nearly every natural science has been transformed from an analytically-based approach to a dynamic one: now it is time for society and culture to follow suit locally and globally. Each culture, discipline and person is incomplete and is in need of others in order to develop and evolve. This book sets out a curriculum for a new integral, trans-cultural and trans-disciplinary area of study, inclusive of, but extending beyond, economics and enterprise. It embraces a trans-personal perspective, linking self with community, enterprise and society, and focusing on the vital relationship between local identity and global integrity. For the government policy maker, the enlightened business practitioner, and the student and researcher into economics and enterprise, the new discipline is set out here in complete detail by a multi-national team of Gower's Transformation and Innovation Series authors. Illuminated with examples relating the conceptual to the practical, this is a text, not for a pre-modern, modern, or even post-modern era, but for what has been called our trans-modern age.

This book offers an original analysis and theorization of the biopolitics of development in the postcolonial present, and draws significantly from the later works of Michel Foucault on biopolitics. Foucault’s works have had a massive influence on postcolonial literatures, particularly in political science and international relations, and several authors of this book have themselves made significant contributions to that influence. While Foucault’s thought has been inspirational for understanding colonial biopolitics as well as governmental rationalities concerned with development, his works have too often failed to inspire studies of political subjectivity. Instead, they have been used to stoke the myth of the inevitability of the decline of collective political subjects, often describing an increasingly limited horizon of political possibilities, and provoking a disenchantment with the political itself in postcolonial works and studies. Working against the grain of current Foucauldian scholarship, this book underlines the importance of Foucault’s work for the capacity to recognize how this degraded view of political subjectivity came about, particularly within the framework of the discourses and politics of ‘development’, and with particular attention to the predicaments of postcolonial peoples. It explores how we can use Foucault’s ideas to recover the vital capacity to think and act politically at a time when fundamentally human capacities to think, know and to act purposively in the world are being pathologized as expressions of the hubris and ‘underdevelopment’ of postcolonial peoples. Why and how it is that life in postcolonial settings has been depoliticized to such dramatic effect? The immediacy of these themes will be obvious to anyone living in the South of the world. But within the academy they remain heavily under-addressed. In thinking about what it means to read Michel Foucault today, this book tackles some significant questions and problems: Not simply that of how to explain the ways in which postcolonial regimes of governance have achieved the debasements of political subjectivity they have; nor that of how we might better equip them with the means to suborn the life of postcolonial peoples more fully; but that of how such peoples, in their subjection to governance, can and do resist, subvert, escape and defy the imposition of modes of governance which seek to remove their lives of those very capacities for resistance, subversion, flight, and defiance.