Motivation and the gift relationship

This thesis proposes a theory of Motivation to Work, as a particular condition of general motivation, using the Maussian concept of the Gift to explain the operation of Lacanian Desire. Specifically, it argues that de-motivation stems from Gift rejection. However, as the arguments are not paradigmatically commensurable with managerialist theories, it has been necessary to establish the epistemological tradition of which this work is representative, namely, Critical Theory and Post-Structuralism/Post- Modernism. In distinction to the managerialist explanations of motivation, management and work, behaviourist theories of motivation are characterised as more properly a concern with psychological incentives, management in its current socio-historic institutionalised form as a process of social domination and work as a social experience of domination, but also as a forum for social life generally. However, as such a view receives little theoretical or empirical confirmation from managerialist literature, it is argued that it is necessary to broaden the catchment area of relevant writing, and that the literary arts have more insight than orthodox science. This is supported by reference to modern literary theory in terms of the Form/Content distinction. Central to this argument is the ontological concept of Difference and its `political' use in maintaining social domination by privileging certain forms over others. Having established the basis on which to articulate this theory of motivation, the Lacanian concept of Desire is explored, together with its relevance to motivation and management/organisation theory. The theory of the Gift Relationship is then explicated and developed, together with some of its popular sociological conceptualisations, and an argument made for an understanding in terms of its psychological signficance in explaining the operationalisation of Lacanian Desire. This is related to the work situation and to its relevance for organisational management. In conclusion, its utility is considered, as are some potential criticisms of the arguments put forward.

Articulating discursive and materialist conceptions of practice in the logics approach to critical policy analysis

In this article it is argued that while Glynos and Howarth’s logics of critical explanation (LCE) offers an important and promising contribution to critical policy analysis, it, along with other approaches that focus on the meaning of social action, faces a growing challenge in the form of a so-called new materialist turn in social and political theory. The article argues that there is much to be gained for the logics approach in paying closer attention to the materiality of practices in terms not only of lending greater clarity to the conception and role of social practices in the logics approach but also in enabling it fully to deliver on its critical ambition. The article explores an alternative materialist approach to the study of social practices, which hails from the post-actor–networktheory tradition and which has ontological affinities with post-structuralism. The article begins with a brief analysis of the new materialist turn in its various guises. It then critically examines the logics approach, and, in particular its conception of practice. It then explores an alternative materialist and ethnographic reading of practice, focusing on medical and care practices. It concludes with an examination of the implications for a more materialist conception of practices for the LCE’s broad deconstructive, psychoanalytic and onto-political ambitions.

Teoría y práctica del neobarroco en Severo Sarduy

This dissertation analyzes the theory and practice of the Cuban postmodern writer Severo Sarduy (1937–1993) from his early adult years in Cuba to his exile period in Paris, France, where he lived until his death. By studying his narrative through the light of his theoretical essays, this paper demonstrates that the author created his own type of reading model—from and for Sarduy. His literary work is influenced by three major elements: (post)structuralism, psychoanalysis, and Buddhism, which combined form what Sarduy himself called the Neobarroque style. The Sarduyan writing is a transgressive exercise expressed through his concept of simulación. This style breaks with the traditional art concept of mimesis (the representation of reality in the western world), and therefore with the correspondence between the signifier and the signified. Sarduy does not intend to represent reality but to go beyond it, achieving by his technique of signifying exhaustion to represent absence itself. The Neobarroque of Severo Sarduy is an aesthetic of the empty signifier based on the reckless expenditure, and ultimately exhaustion, of the artifices of language that precipitates in a signifier chain towards the infinite. His language does not transmit a message but it signifies itself, that is, a means without an end. Paradoxically, this signifier chain produces an excess of metaphors beyond the material limits of language and its support, the page. The space beyond language is the hipertelic technique inherited by Sarduy from his literary master, José Lezama Lima. This is also the empty space of no signification or nonsense in which occurs the depersonalization of the speaking subject; in Buddhist terminology this becomes the dissolution of the ego. The Sarduyan language is determined by a Lacanian psychoanalytic erotic drive (pulsion) known as the Barroquean desire, a death drive which directly relates to the exile condition of the author. But the genesis of this desire lies in a primordial desire of encounter with his origin: mother, maternal language, paradise, God. That is the reason why Sarduy not only poses an aesthetic question but also an ontological one. This other dimension of the Sarduyan writing is based on a liberating drive that permeates all his work—an ontological liberation expressed through language. The empty space created in the text provides the subject with the possibility of fusion with the all. Ultimately, Sarduy strives for a language that goes beyond the symbolic limits towards a place of constant dissolution, evanesce, and death-horror vacui. This corroborates the Sarduyan statement: “la simulación enuncia el vacío y la muerte.”

Pensar las ciencias sociales desde América Latina ante el cambio de época

Herederas de propuestas disciplinarias originales, como la teoría de la dependencia -y sus posteriores críticas desde el marxismo-, o del pensamiento socioeconómico de la CEPAL, las ciencias sociales latinoamericanas toman distancia de enfoques anglo-euro-céntricos, para avanzar en una línea crítica del pensamiento y de las prácticas neocolonialistas. El desafío para el pensamiento es ser cosmopolita y simultáneamente latinoamericano. En este proceso, el pensamiento social latinoamericano está logrando recuperar su originalidad y vigor, gracias a un rico diálogo Sur-Sur que no pierde de vista el carácter global de sus reflexiones y de sus referentes universales. Aunque ni el marxismo clásico ni el occidental son hegemónicos dentro de la teoría crítica, el (neo)marxismo enriquecido con la crítica a la colonialidad del poder, la teoría del Sistema-mundo, la geopolítica crítica y la ecología política recuperan el campo de la teoría crítica en clave fundadora de un pensamiento de época. Sus debates epistemológicos con el post-estructuralismo y diversos enfoques posmodernos configuran los desarrollos recientes de la teoría crítica.

Bland byggtjejer och småbarn : - En genusstudie om pedagogers förhållningssätt och normer i förskolan

I denna studie har vi undersökt fyra förskolepedagogers förhållningssätt, normer och tankar kring genus samt om deras uppfattning stämmer överens med deras agerande i den praktiska verksamheten. Syftet med denna studie var att få mer kunskap om hur genusmedvetenheten kan se ut på förskolan idag samt att ta reda på om alla barn ges samma förutsättningar i vår studerade leksituation; bygg och konstruktionsleken. En framträdande frågeställning har varit att få fatt vilka normer som råder bland pedagogerna och hur de tar sig uttryck i verksamheten. Som teoretisk ansats har vi använt oss utav feministisk poststrukturalism och data har vi samlat in genom observationer av verksamheten samt intervjuer med pedagogerna. Resultatet visar på att det finns en motsättning mellan pedagogernas egna uppfattningar om sitt förhållningssätt och deras agerande i det praktiska arbetet. I resultatet framkom även att pedagogerna såg sig själva som genusneutrala, trots detta framträdde en viss könstraditionell syn på föreställningen kring barns agerande och fysiska uttryck. Gällande alla barns likvärdiga förutsättningar visar ett av våra huvudresultat på en tydlig diskriminering gentemot de yngsta barnen på förskolan.

How much are translation studies in debt to Soren Kierkegaard?

The significance of Jacques Derrida's philosophical contribution to translation studies is becoming more widely acknowledged, thanks to authors such as Lawrence Venuti, Kaisa Koskinen, Rosemary Arrojo, Lieven Tack and africa Vidal Claramonte. However, what remains unknown is the debt which Derrida owes to the thinking of SOren Kierkegaard. This article sets out this legacy for the purposes of presenting some basic principles of deconstruction and in order to further promote its dissemination in the area of translation studies. At the same time, this article aims to be both a tribute to the Danish philosopher and a recognition of his contribution to modern-day thinking. Ultimately, the objective of this piece of research is to demonstrate how the ramifications of Kierkegaard's ideas are still relevant and, to a certain extent, are present in the area of translation studies. Among other things, this article shows how notions which are so fundamental to Kierkegaardian thinking, such as subjectivity', decision', instant' or impossible' echo in several recent texts regarding translation studies.

The plague and the Panopticon

Albert Camus's 1947 novel La Peste and 1948 drama L'État de Siège, allegories of totalitarian power using the figure of the plague (Part I), remarkably anticipate Foucault's celebrated genealogical analyses of modern power (Part II). Indeed, reading Foucault after Camus highlights a fact little-remarked in Discipline and Punish: namely, that the famous chapter on the 'Panopticon' begins by analysing the measures taken in early modern Vincennes following the advent of plague. Part III argues that, although Camus was cited as an inspiration by the nouveaux philosophes, he does not accept the reactionary motif of the total bankruptcy of the modern cultural and political worlds as hopelessly implicated in the totalitarian crimes. Indeed, Part IV highlights how Camus defends modern, descriptive scientific rationality against its totalitarian appropriations, alongside 'the power of passion, doubt, happiness, and imaginative invention' - positions which Part V suggests as Camus's continuing poignancy and relevance in the period after post-structuralism (Camus, 1952: 301).

An entrepreneurial adventure? Young women pre-service teachers in remote Aboriginal Australia

Following global interest in how pre-service teacher education might engage with social justice imperatives, this paper reports on interviews with three non-Aboriginal young women pre-service teachers taking part in a professional placement in remote Aboriginal Australia, and explores how their identity work reinscribes and/or challenges racialized forms of power. I argue that theories from the sociology of youth around 21st century girlhood can illuminate these young teachers’ identity work in useful ways that raise important issues and questions for teacher educators to consider. Simultaneously, I show how empirical research into teacher identity can enrich theory and research on young femininities.

Voice, post-structural representation and the subjectivity of ‘included’ students

Aligned with the broader movement from structuralism to the post-structuralisms [Lather, P. 2013. “Methodology-21: What Do We Do in the Afterward?” International Journal of Qualitative Studies in Education 26 (6): 634–645; St. Pierre, E. A. 2009. “Afterword: Decentering Voice in Qualitative Inquiry.” In Voice in Qualitative Inquiry: Challenging Conventional, Interpretive, and Critical Conceptions in Qualitative Research, edited by A. Y. Jackson and L. A. Mazzei, 221–236. London: Routledge; St. Pierre, E. A. 2013. “The Posts Continue: Becoming.” International Journal of Qualitative Studies in Education 26 (6): 646–657], research in disability studies for the past two decades has found ‘the potholes’ [Miller, L., J. B. Whalley, and I. Stronach. 2012. “From Structuralism to Poststructuralism.” In Research Methods in the Social Sciences, edited by B. Somekh and C. Lewin. London: SAGE] of disability rights scholarship. In this paper, I offer a critical research framework in the field of disability studies in education that is theoretical, political and personal. Concentrating on the positioning of disability, I draw on the methodological tools of post-structural representation, subjectivity and constructivist grounded theory to study how discursive practices within (and around) secondary schools shape ‘included’ disabled subjects. In the paper I develop this framework and then demonstrate its application in ongoing research that critically counters the conventions that marginalize particular students in schools.

Ecriture romanesque post-apartheid chez J.M. Coetzee et Nadine Gordimer

Which changes has the official dismantling of apartheid brought in the novel writing of the two South African Nobel Prize winners? Focussing on Gordimer’s Get a life and Coetzee’s Elizabeth Costello, this study tries to reflect that main question. Theoretically, some elements of the cultural studies such as the popular, the liberalism and the fiction as a political work, help me develop my work. Narratology and structuralism help me for the literary study of the narratives, which constitute the core of my reflexion. From my study it appears that the post-apartheid novel as written by Coetzee and Gordimer has the same ideological orientation as their writing during the apartheid era. They write from the dominant perspective and dominant group. This situation challenges as Gordimer’s as Coetzee’s popularity on the ground of South African literature.

The Coming of Post-reflexive Society: Commodification and Language in Digital Capitalism

Language is a unique aspect of human communication because it can be used to discuss itself in its own terms. For this reason, human societies potentially have superior capacities of co-ordination, reflexive self-correction, and innovation than other animal, physical or cybernetic systems. However, this analysis also reveals that language is interconnected with the economically and technologically mediated social sphere and hence is vulnerable to abstraction, objectification, reification, and therefore ideology – all of which are antithetical to its reflexive function, whilst paradoxically being a fundamental part of it. In particular, in capitalism, language is increasingly commodified within the social domains created and affected by ubiquitous communication technologies. The advent of the so-called ‘knowledge economy’ implicates exchangeable forms of thought (language) as the fundamental commodities of this emerging system. The historical point at which a ‘knowledge economy’ emerges, then, is the critical point at which thought itself becomes a commodified ‘thing’, and language becomes its “objective” means of exchange. However, the processes by which such commodification and objectification occurs obscures the unique social relations within which these language commodities are produced. The latest economic phase of capitalism – the knowledge economy – and the obfuscating trajectory which accompanies it, we argue, is destroying the reflexive capacity of language particularly through the process of commodification. This can be seen in that the language practices that have emerged in conjunction with digital technologies are increasingly non-reflexive and therefore less capable of self-critical, conscious change.