Discusses articles on management and conception of goodness. Relationship between management and goodness; Opposition to Aristotelian notions of the good; Discussion on the conventional patriarchal representations of the organization.

This paper is concerned with the theatre of organisational life. It gives particular attention to the work of the playwright Antonin Artaud and his relationship with the Roman Catholic Church. In every aspect of his life, Artaud was a man of extremes. His attempts to theatricalize his personal tortures and to find expression for them are excessively brutal and intensely physical. His relationship with the Catholic Church is likewise passionate and one of extremes. From daily communicant to heretic and blasphemer, back to communicant, then to repudiator, is a pattern of oscillation which runs throughout his life. His theatrical works reflect this tension. In later life, he comes to believe that he himself was crucified as a punishment for his disordered life. At times in his life he seems to crave the community of the Church and other times to despise the moral order the Church imposes on him. This paper attempts to look at Artaud's desire to examine experience in its raw state. The paper concludes by considering the way in which this oscillation is apparent in ambivalent attitudes to the organising power of the corporation and in the quasi Catholicism of organizational rituals and performances.

This is a narrative account of an effort to create a sustainability center at Bridgewater State College in Massachusetts. In addition to describing the genesis and intent of the project, the author considers some past efforts that did not succeed along with one that almost materialized. She is cautiously optimistic about this one in part because the external conditions are more favorable in that there is more interest in grass roots organizing for social, economic, and environmental change. Another reason to hope for success lies in the interest that the Commonwealth has in promoting sustainability at the college as well as the support of the new president and the championship of an associate provost. Beyond describing events leading up to the authority to plan for the opening of a center, the author reflects on the action as well as the approaches to change she and her colleagues have taken, She also engages in some meta analysis, presenting the methodologies that she employs.

In this paper, the authors explain and display their process for becoming more critically reflexive scholars (Cunliffe, 2003). This is accomplished through creating a community of critically reflexive scholars. Within this community of inquiry (Eriksen, 2001), participants attempt to go beyond a simple awareness of their ontological and epistemological assumptions and to reflex upon their individual uniqueness as a human being who is engaged in scholarship. In other words, each participant jointly attempts to understand his or her self as a scholar. Specifically, in this article, the authors critically reflex upon their selves within the context of their roles as feminist scholars. The process of inquiry consists of ongoing four stages: giving an account of one's self with respect to a particular area of scholarship, reading everyone else's account, and responding to reading each others account, and finally sharing these responses with one another. Through this process, the authors not only became more critically reflexive scholars but were also personally transformed and obtained a deeper understanding of feminism.

Boje feminism is an alternative to Foucault feminism. One difference is Foucault feminism is discursability formation, whereas Boje feminism is storyability formation of the body, its discipline, and the power/knowledge relationship. A second difference is where as Foucault Feminism is about micropolitics of power/knowledge, Boje Feminism is far wider focus on macropolitics, even global sociopolitics of late modern capitalism. This parallel storytelling develops the differentiation between collective memory groups (gender, race, socioeconomic, class, etc) construct out of direct experience, and what Hirsch (1999) calls 'postmemory,' such as the trauma children of survivors of Holocaust live with. My feminism enters into investigation of trauma events women endure in sweatshops is possible for me, because of its resonance with my own trauma as a soldier in the Vietnam War. I explore here why this is so for me. This article is presented in left and right column, my column and her columns. After a bit of standard introduction. the columns are meant to intervibrate, to resonate, to interpenetrate, one another, as two voices, as many voices within me and her