A semiotic view of Dewey's times and Habermas's lifeworlds

John Dewey (1859-1952) explained how life was ‘corporatised’ at the time of rampant, laissez faire capitalism in early 20th century America. This paper refers Dewey’s observations to Habermas’s notions of the colonisation of the lifeworld. The semiotic and pragmatist approaches of Charles Saunders Peirce are then enlisted to look further into these lifeworld changes. The
paper suggests modifications to Habermas’s schema to bring it more in line with Dewey’s empirical account. It puts together a theoretically and empirically informed picture of the contemporary disruption to ways of living and the accompanying social and political instability. The paper then goes on to suggest how that instability appears to have been quelled by communicative means. These stages of: (1) stability; (2) disruption/instability; and (3) the regaining of stability are compared to Habermas’s notions of: (1) an original lifeworld; (2) colonisation of that lifeworld by the consequences of purposive rational activity; then (3) communicative action which ‘rebuilds’— that is which replaces or modifies or reforms or repairs—the disrupted lifeworld in order to create a new lifeworld. ‘Colonisation’ could be said to have provoked social instability. Notions of building a new ‘lifeworld’—a new cultural and psychic reference—could be said to correspond with attempts to resume social and political stability. The implication is that whatever the degree of purposive rationalism there is always a need for a return to some level of shared values and
understandings which imply communicative rationality. This ‘return’ or ‘counter-colonisation’ can be thought of as operating via a ‘lifeworld negotiation’ which might best be understood with reference to a Peircean based pragmatism-semiotic theory of human subjectivity. This paper
has been criticised for discussing “arguments” which: “would justify those who accommodated themselves to Nazism.” What this paper in fact tries to do is to use the concepts of the above three philosophers to try to account for the ways people think. This paper is not about justifying what philosophies people should hold. It is presumed that most readers are sensible and ethical and can make their own minds up in that respect. Rather it attempts to draw from Dewey, Habermas and Peirce to offer a characterisation of what philosophies might be argued to be held and to offer an explanation about how these modes of thinking might be said to have come into existence.
This paper rejects the notion that ones ‘will’ and thus the way one is able to think, is totally free and beyond the formative influences of the social-cultural context—including the influences of public relations and other persuasive discourse industries.

Hard times and the "fact" and "fancy" of modern labour management

Dickens believed that, played out in practical terms, the pursuit of a totally rationalised society devoid of ‘Fancy’ only served to benefit those in power to the impoverishment of those in their charge. He was appalled by a selfish and self-interested philosophy that combined with laissez-faire capitalism to reduce human effort to mere numbers for the sole purpose of determining its monetary worth. His story thus provides a rebuke to the dehumanising effects of utilitarianism and the way it is used to calculate workers in the manner of machines; reducing them to little more than a resource that is no more or less important any other resource used in industrial enterprise. Their modern-day counterparts live in similar Hard Times in being in the grip of laissez-fair economics of global proportions, which visits upon them similar conceptions of their worth, as evidenced by the current precariousness of their employment and their present exposure to the vicissitudes of arbitrary power exercised by managements still wedded to utilitarian principles. As a result, the ‘light of Fancy’ that at one time would periodically burst through in earnest storms of protest, is now refracted into cynical asides directed at rational systems that continue to standardise and homogenise all that ‘counts’ in working life.

Understanding employee engagement during organisational crises.

The most significant findings of the present phenomenological research were in relation to the disengaging role of laissez-faire leadership and autocratic leadership, as well as the engaging role of human agency and employee voice. This culminated in a crisis-specific adaptation of the job demands-resources model.

Comment faire face au trafic d’organes? Le point de vue du Declaration of Istanbul Custodian Group

The Declaration of Istanbul Custodian Group (DICG)was established in 2010 to promote the principles of theDeclaration of Istanbul on Organ Traffi cking and TransplantTourism, and to encourage and assist in their implementationin policy and practice throughout the world. In this paper,I review the work undertaken by the DICG and discuss theimportant and multifaceted role that health professionalsmust play in eff orts to combat organ traffi cking. The evolutionof transplant “tourism” and the shifting dynamics of theinternational organ trade present complex challenges, andhealth professionals are well placed to identify and developnew solutions to these persisting problems.