Tag Archives: critical management studies

2019 Complexity and Management Conference 17-19th May

stamp_hannah_arendt-2The 2019 Complexity and Management Conference booking page is now open and can be accessed here.

The title of this year’s conference is: What does it mean to be critical? – complexity, reflexivity and doubt in everyday organisational life.

On Saturday morning we are delighted to have Professor André Spicer from the Cass Business School, City, University of London to give the keynote on Saturday morning. André holds a PhD from the University of Melbourne. He has held visiting appointments at universities around the world. André is the author of many academic articles and nine books. The most recent are ‘Business Bullshit’, ’The Stupidity Paradox’ and ‘Desperately Seeking Self Improvement’.

On Saturday afternoon we ask conference delegates to suggest workshops that they themselves would like to run consonant with the theme of the conference, so if you would like to suggest something, then do let me know.

As usual, the event will be highly participative and will offer lots of opportunities for discussion and exploration of the key themes with other delegates. The conference begins with an inaugural dinner on Friday evening 17th May, and ends after lunch on 19th May. The conference fee includes onsite board and lodging for the duration of the conference. Early bird rates apply before 1st April 2019.

As with previous years we are also offering a one day introductory workshop on some of the key ideas informing the perspective of complex responsive processes on Friday 17th May.

Hope to see you there.

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Appreciative Inquiry as a variety of religious experience

In an article in the journal AI (Appreciative Inquiry) Practitioner in 2012, the author and AI practitioner Gervase Bushe quotes from some of his personal correspondence with one of the founders of AI, David Cooperrider. They had both been deliberating over the reflexive turn that AI scholarship has taken during the last few years, where it has begun to acknowledge what it refers to as the ‘shadow side’ of organisational life, which practitioners have begun to worry may have been covered over by an appreciative approach, or even may be provoked by it. Cooperrider is tempted to resist this critical development, concerned as he is at the possible reintroduction of what he considers ‘deficit modelling’ and draws on William James’ Varieties of Religious Experience to describe a kind of ‘hot and alive’ state that he is trying to engender: ‘I think we are still on this quest for a full-blown non-deficit theory of change…Whether someone would call the initiating experience ‘positive’ or ‘negative’, the transformational moment is a pro-fusion moment when something so deeply good and loving is touched in us that everything is changed…I don’t think we  really understand the possibilities of that kind of change that kind of change yet and we aren’t going to until we take this to the extremes.’

Although he slightly mangles the quotation in Bushe’s article, Cooperrider  is drawing from one of James’ chapters on religious conversion, where he describes the psychological changes which occur when someone experiences a profound religious conversion: ‘All we know is that there are dead feeling, dead ideas, and cold beliefs, and there are hot and live ones; and when one grows hot and alive within us, everything has to re-crytallize about it.’ James argues that such experiences can be transformative and create new and stable states of equilibrium. The new state of conversion is experienced by the individual as overcoming a divided and wavering self, which has previously comprised a lower and higher part of him or herself. To experience religious belief is to identify with the higher part:

He becomes conscious that this higher part is coterminous and continuous with a MORE of the same quality, which is operative in the universe outside of him, and which he can keep in touch with, and in a fashion get on board of and save himself when all his lower being has gone to pieces in the wreck.

Cooperrider, via James, is making a direct claim for what he clearly considers to be the spiritual and transcendental potential of AI, that by enquiring into the good we can transform people, and institutions, to the good. Continue reading