By George González
Shape-Shifting Capital: non secular administration, severe thought, and the Ethnographic Project is situated on the intersection of anthropology, serious thought, and philosophy of faith. First, González explores the phenomena of “workplace spirituality” in a language that's obtainable to a common readership. Taking modern developments in organizational administration as a case examine, he argues, when it comes to a close ethnographic research of practitioners of office spirituality, that the conceptual and institutional obstacles among faith, technology, and capitalism are being redrawn by way of theologized administration appropriations of tropes borrowed from creativity thought and quantum mechanics. moment, González makes a case for a serious anthropology of faith that mixes existential issues for biography and intentionality with poststructuralist matters for strength, arguing that the ways that the personalization of metaphor bridges own and social histories additionally is helping result in broader epistemic shifts in society. ultimately, in a postsecular age within which capitalism itself is explicitly and optimistically “spiritual,” González means that it really is valuable to reorient our severe energies in the direction of a gift day review of postmodern capitalism’s boundary-blurring. González extra argues that the type of “existential deconstruction” played by way of what he calls “existential archeology” can serve the wishes of any social feedback of neoliberal “religion” and company spirituality.
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PDF. What happens to “religion” in this process of liquidization?
By the early 1950s, the Vatican had clamped down on the “movement” and officially withdrew its support. For a discussion of Britain’s experiment with Anglican priests on the line, see John Mantle, Britain’s First Worker-Priests: Radical Ministry in a Post-War Setting (London: SCM Press, 2000). 26. César Chávez, who founded the National Farm Workers of America (NFWA) in 1962, was a devout Catholic and explicitly related his union organizing to his religious life. Many of the Mexican Americans and Filipinos who comprised the movement were Catholic.
Indeed, one outstanding question for any engagement with the emerging discourse of “workplace spirituality” remains how diverse perspectives, approaches, and metaphysical commitments might actually coalesce for some under the auspices of what they might consider to be a unifying movement. ” 33. This is the preferred term of Patricia Aburdene, one of my first contacts in the field. See Patricia Aburdene, Megatrends 2010: The Rise of Conscious Capitalism (Charlottesville, VA: Hampton Roads Publishing, 2005).