Freidrich Nietzsche has declared an ‘excess of history.’ History is not being crafted for the purpose of life. Nietzsche posits three kinds of history: antiquarian (excessive concern for the past as just trivia about heroes), monumental (emerging history of becoming that is being stifled), and need for critical history (a resistance to antiquarian that can degenerate into skepticism and cynicism). My purpose is to develop the three modes of past into a critique of retrospective narrative and point to its antithesis, living story of becoming. Organizations suffer from an excess of retrospective narrative history. The antidote is a methodology we at STORI are calling ‘story noticing.’

In recent years, entrepreneurship scholars have begun studying entrepreneurship from social, prosaic, narrative, and discursive dimensions. These ―new movement‖ approaches privilege both business and non-business perspectives. Research in this domain of inquiry seeks to account for the everyday and mundane practices of social actors that can be characterized as entrepreneurial; therefore, prosaic approaches can de-center the narrative of entrepreneurship as comprised solely of a group of elite entrepreneurs. While researchers are encouraged to describe entrepreneurship from a life-story perspective, few scholars have used a self-narrative approach to writing about entrepreneurship. In this article, I use autoethnography to provide a personal account of entrepreneurship. I reflexively interrogate the ways in which I have reproduced, disrupted, benefited from, and been hindered by the dominant enterprise discourses in the United States. A prosaic approach using self-narrative, as demonstrated, is already engaged in a process of restorying entrepreneurship scholarship because it takes into account, among other things, the details of everyday entrepreneurial activity and is receptive to heterodox accounts (even stories that end in entrepreneurial failure).

Media and entrepreneur support organizations glorify empire building entrepreneurs, reflecting a world-view of older generations. Research on nascent entrepreneurs reveals that few of them are building organizations that fit the old ideal. Instead, their priorities and the stories they are creating better reflect the career view of the generation now entering the workforce (Generation Y). When asked about future organizational success, the 187 nascent entrepreneurs in this study focused on relationships, integrity and lifestyle. This paper explores which types of entrepreneurs may be held up as exemplary as the Baby Boomers leave positions of power and Generation Y enters the workforce: What the stories may be, and what impact this may have on education, economy, families, and public policy.

Democracy needs to defend itself from the many immediate threats - technology, imperialism, global economic powers, human passivity and reactionary religion. Reactionary religion has taken the lead worldwide in rejecting pluralism and democracy, viewing both values as gateways to secularism and decadence. Both modernism and postmodernism have failed to fully address the success of the continued political advances of the religious right worldwide. A new, postmodern politics of meaning is needed to address basic human needs currently served by the cosmology of traditional religious orthodoxy. Progressive thinkers in philosophy, religion and in critical theory must work dialectically to retain the good of religion and spirituality, the need for ultimate meaning, and the challenge of reducing negative, anti-democratic impulses. These impulses are embodied in theocracy and a fear of life. Until religion is totally reinvented or evolves to a higher level we will have to defend many democratic values from religious extremists. A live and let live political philosophy is a good defense of democracy.

Jokes are as well a part of an everyday life, as a source of knowledge about the society as well. They are not only to amuse but might also integrate groups or societies, inspire reflection, relieve tension, or even point out the incongruities in cosmologies or dogma. Jokes often concern mattes of relationships, religion, politics, or everyday human life, and jokes on death often relate to all of the indicated areas of human existence. Improper as it might seem, joking on death may play an important part in human life. However jokes on such a delicate issue might sometimes be perceived as offensive, a suggestion of investigating the mere idea or image of death underwritten in jokes appears much tempting. Therefore through text and content analysis of approximate 70 jokes on death from a few internet websites, the hidden definition of death was attempted to be reconstructed together with the socially accepted attitude towards death and its conventions concerning the rites de passage.

In this essay, I will look closer at the death of the French philosopher Gilles Deleuze, who committed suicide in 1995. I will scrutinize his death in concordance with his philosophical thoughts, but frame my gaze within Albert Camus’ well-known openingquestion from The Myth of Sisyphus: “Judging whether life is worth living amounts to answering the fundamental question of philosophy” (Camus, 2005:1).

This paper explores post-humanist assemblage and biomediation through ontological storytelling and antenarrative. It considers material agency via biomediation, examining the use of material devices to prolong and enhance human and animal life. The first ontological story presented is that of a woman and her biomediated dog (titanium knees), running in an urban setting with various material actants in assemblage supporting human health and psychological wellbeing. The second considers the use and efficacy of biomediation to prolong the lives of humans afflicted with renal disease and cancer. The work offers an experiential lens for contemplation of biomediation, assemblage, posthumanism and ethics. Its contribution is an authentic, contextual exploration of Heidegger’s (1962) Dasein and a related antenarrative fore-having of metanoia-derived strength. These illustrations support discussion of how material (ontic) and ontological (Being-there) aspects are overlooked or actively suppressed by social constructionism.

The claim of the present article is that human mortality makes a case for the discovery of the immortal nature of the person. Based on a clear distinction of the concepts of the human being and the person, human beings and persons are considered immortal insofar as both entities evidently do not qualify for a definition as living systems. On the one hand, human beings are presented as neither lifeless nor living systems. On the other hand, persons are introduced as lifeless systems and, as a result, immortal system. This claim is extended by the statement that, even if supposed to be living systems, persons could be considered at least potentially immortal, which is illustrated by a brief and proxy case of the person of Karl Marx.

Ivy DuRant passed away on December 18th 2011 at 10:15 PM. I am the mentor for her dissertation at Colorado Technical University. I wish to raise a question for ‘Consentology’ an original theory put forth by Krisha Johnson Coppedge, Ivy’s good friend, at the 2011international meetings of Research Methods Division of Academy of Management held in Lyon France. I want in this essay to give some sense of the Heart of Care we her colleagues have about getting Ivy’s writing into print, and interpreting it with genuine understanding of Ivy’s life-path, and her lifetime. This is therefore about ontology of life, her life, Being-here with us, for-a-while, and tarrying-a-while as Martin Heidegger (1962, 2009) puts it.

The intention of this article is not to offer a counterargument for interdisciplinarity or to argue that a cultural reading of finance does not necessarily amount to doing bad economics. Rather, I want to offer a performance of “bad economics”, informed by the belief that culture and economy have “always already” been fused. From this perspective, thinking about economy outside the context of a conjunctural analysis of cultural knowledge and practices—including popular culture—is not an option and, therefore, collapsing into a reductive “us versus them” default position is ruled out from the outset. In other words, this article brings cultural studies to questions of economics in life and death issues as a means of addressing the present moment and the changing ways in which we now talk about economies. Throughout this essay, therefore, I will argue from the assumption that culture and economy are as inseparable from one another as the sides of a sheet of paper.

Second Life is the one of strongest currently known type of cultural, collectively negotiated constructions of virtual reality, and despite its old age (12 years), it is still a platform for interactions for a small but consolidated group of residents. In this paper I will make an attempt to discuss how certain Second Life communities remain strong despite the mediums overall decay. I will mainly focus at the relationships of the members of these successful communities with their avatars putting forward two categories: embodiment and engagement. To support my argument I will focus on case-studies of three significant and dynamical and fantasy communities in Second Life: Goreans, Furries and Tinies. As I will try to show, there are several relevant conclusions emerging from the etnographic research conducted for the purpose of this article. First of all, avatars created within such communities also share particular common traits: they possess features that allow for stronger narrative and/or embodied identification. Secondly, „strong” communities usually put a lot of emphasis on managing communication and interaction among their members.

This paper explores the concept of dominance in traditional rural and remote island communities in the Zadar island archipelago in Croatia. Like their EU counterparts, these communities struggle with geographical remoteness; island depopulation, irregular ferry connections, lack of entrepreneurship, unemployment and poverty. A previous study captured a complex web of communal relationships that play a part in minimising these negative effects on the island communities’ lives. This study focuses on studying one such behaviour - dominance and, thus, is concerned with two questions: How does dominance reveals itself, and what is its significance in practice? A conceptual and methodological approach consisting of living acts in Roman Ingarden’s spirit, ethnography, deconstruction and storytelling becomes a tool for observing the rural island communities’ experiences. In the process, the approach undergoes a qualitative metamorphosis – it co-exists and co evolves so to help us to better understand how island life unfolds. Findings show that dominance reveals itself as rada, signifying the approach of bonding the members into theisland community. Rada in this sense symbolizes Deleuze’s weapon against the governmental economisation. To engage and support the needs of the island communities, it is vital to understand how they make informal decisions, and studying local communal practices in this sense, has practical implications for the policy makers with the responsibility for small island development.

This article reports the author's experience of working in telesales. Through a call center, the case study company sells home improvements. The article describes the everyday organizational life of the telesales unit. Using this autoethnographic experience, the article analyses the organization of work-time in call centers. In particular, the article probes how commission constitutes a form of piece-wage. This piece-wage assists the manipulation of working hours. It does so by masking their extension. To understand this, the article appliesthe conceptual tools of Marx’sCapital. Marx directs attention to how
capitalists organise time in the pursuit of surplus-value. The autoethnographic account explores the application of this to call-center work. Flexible working arrangements and zero-hour contracts extend work-time. A pay framework based around commission and performance-linked piece-wages conceals this.In the case study, there is an absence of technology as productivity-raising measure or means of control. This challenges existing Foucauldian approaches to call-center work. It suggests that traditional forms of capitalist domination-the contract, the wage, time organization- are highly relevant to the call-center context.

This paper responds to current interest in the ‘untold’ in organizational storytelling research. In particular the research presented here contributes to studies that consider storytelling in relational terms. In this context, untold is constructed as both a provocation and a pointer to multiplicity: innumerable relationships of story. To develop and illustrate the argument of the paper, the discussion adopts interference as a deliberate methodological device. To illustrate the significance of composition and fabrication in storytelling the study consider fragments from an extensive period of multi-site ethnographic fieldwork with a professional, established and award winning author involved in literary, television drama and other story projects. The developing field of relational storytelling studies is discussed and attention drawn to key research foci: specifically current concerns for intertextuality, heteroglossia, materiality and flux. A fieldwork vignette is used to examine and extend a relational sense of ‘untold stories’. Further vignettes and a selective focus on science and technology studies relational ethnographies extends this discussion by focusing on performance, fabrication and fiction. The paper concludes that a fabrication sensibility that notices and attends to story on the move necessitates a shift in both methodological and representational strategy. In terms of method the paper demonstrates the potential value of extended, multi locational and deep field ethnography. In terms of representation, if stories are innumerable than we require a number of monograph ethnographies that can reveal and attend to varieties of limitless material, mobile and heterogeneous stories. In other words, if stories are lived, we require methods that attend to social life as lived if we are to surface and reframe hitherto untold, unseen and unheard agency at work in organizations.

Poetry and its use in the workplace has seen a growing interest in recent years, being used as a way to help those who work in organisational settings to explore and tell their stories. These can speak directly to individuals through the works of others or can emerge from organisational contexts to enable them to make sense of their own particular situations. Poetry has been used to explore, for example, organisational management practices, leadership, performance management, and to aid creative development and problem solving. It has also provided a means for individuals to understand how they interact with their organisational settings, or in some cases as a way to undertake research. Those who write poetry engage in the world as a way to allow their voice and those of others to be heard, as they explore and come to terms with their situated reality. This paper will therefore discuss the use of poetry in the workplace, before presenting three poems that use memory and metaphor to engage with organisational realities. It will then offer reflections and implications for organisational studies, before concluding that poetry provides a way to explore the hidden worlds of organisations that are often ignored or remain silent in the milieu of the taken for granted organisational rhetoric, and conversations.

In this interconnection of embodied being and environing world, what happens in the interface is what’s important. At least that is the way a phenomenological perspective takes shape. Ihde, 2002, p. 8

We are embodied beings. Our flesh, our manner of being in the world as an intertwining of perceiver and perceived is a notion that makes it possible for us to articulate the human body with respect to its ontological dimensionality and the claim it has within the lived world. This claiming is our being-in-the-world and it is situated in the understanding of the Self. This fleshly schema called the body is a “opening and clearing, in the multidimensional field of Being, for it articulates the embodiment-character of our responsiveness and elicits its potential for development on the basis of our initial, most primordial sense of Being-in-the-world.” (Lakoff & Johnson, 1999, p. 62). As such, our everyday life takes place within this opening and clearing of personal space and personal movement. In this Being in the World, through history, humans have told oral then written stories to solidify culture and share knowledge for the future. Our Being-in-the-world comes through story. A different part of Being also intertwines with technology. When story and technology meet, digital stories are born. This theoretical reflection aims to connect the philosophy of technology and new media theory to clarify the role of digital processes in the storytelling, and explore the notion of techne. A variety of perspectives work to shed light on the phenomenological notion called Beingin-the-world-with-technology. Latour (2005) Giltrow (2002) Ihde (2002) and Orlikowski (2001) contribute to unpacking the interaction and relationship between humans and technology to identify the materials artifacts, characteristics of human agents, and context. This reflection aims to flesh out new media perspectives about digital storytelling through the phenomenological work of Gadamer, Heidegger, Ihde, Leder, Merleau Ponty, with concepts of mediation, mediatization, embodiment, motility, praxis, context, and aesthetic stance toward techne.

Increasingly, organization and communication scholars are paying critical attention to the materiality work/life. In this vein, this paper explores the connections between job segregation, object relations, and the performance of work belongings. In particular, it speaks into the question: how do object relations constitute segregated job belongings? Drawing on data from a year-long, comparative ethnography of barbers and hairstylists, the analysis focuses on barbershop and hair salon mirrors and the complex relations produced by barbers’ avoidance and hairstylists’ engagement of this common object. Specifically, these object relations were found to not only differentiate job belongings, but also materialize erotics (pains and/or pleasures) in the constitution of job segregation. The paper closes with implications of these findings for studies of materiality, especially in terms of how object relations and pleasures summon and segregate working bodies and jobs.