In recent years, organization studies have become increasingly aware of the concept of liminality. In our review and critique of this reception of liminality in organization studies, we emphasize that liminality involves a fundamental suspension of ordinary social structures. Although the prevailing use of the concept in anthropology as well as in organization studies has conceptualized liminality as a temporary state, we focus on permanent liminality. Yet the idea of permanent liminality leads to an inevitable paradox, because the concept, by definition, is a temporary state. Conceptualizing liminality as a constant state of social limbo, we show that the paradox in permanent liminality stems from the impossibility of drawing clear distinctions between different social spheres, especially as they apply to modern work -life. Examining a case study about a management consultant, we illustrate the paradox of liminality in terms of a zone of indistinction between work and life as it is reflected in an empirical selfnarrative about a consultancy 'lifestyle'. We further link these findings to a possible transition from disciplinary societies to societies of control.

The interest in organizational play is growing, both in popular business discourse and organization studies. As the presumption that play is dysfunctional for organizations is increasingly discarded, the existing positions may be divided into two camps; one proposes 'serious play' as an engine for business and the other insists that work and play are largely indistinguishable in the postindustrial organization. Our field study of a design and communications company in Denmark shows that organizational play can be much more than just functional to the organization. We identify three ways in which workplaces engage in play: play as a (serious) continuation of work, play as a (critical) intervention into work and play as an (uninvited) usurpation of work.

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Purpose – Failure as an integral part of the entrepreneurial process has recently become a hot topic. The purpose of this paper is to review this debate as expressed both in research on entrepreneurship and in the public discourse, in order to understand what kind of failure is being incorporated into the entrepreneurship discourse and what is being repressed. Design/methodology/approach – The research design is twofold: an empirical investigation modelled as a discourse analysis is followed by a psychoanalytically inspired deconstruction of the identified hegemony. Where the discourse analysis treats what is omitted, the purpose of the psychoanalytic analysis is to point out more concretely what is being repressed from the hegemonic discourses that the first part of the paper identified. Findings – The paper identifies a discursive shift from focusing on entrepreneurial success while at the same time negating failure, to embracing failure as a “learning experience”. Second, we trace this “fail better”-movement and identify a distinction between the “good failure” from which the entrepreneur learns, and the “bad failure” which may also imply a moral breakdown. Finally, the paper attempts to deconstruct this discourse deploying Kristeva's idea of the abject. The paper argues that the entrepreneurship discourse seeks closure through abjecting its own, real kernel, namely: the everyday, common, entrepreneurial failure. This image comprises the abject of entrepreneurship, and abject which does becomes visible, however, rarely: Bernie Madoff, Jeff Skilling, Stein Bagger. Originality/value – This paper fulfils an identified need to study the darker and unwanted sides of entrepreneurship and extends our understanding of failure in entrepreneurial processes.

The leadership literature is full of stories of heroic self-sacrifice. Sacrificial leadership behaviour, some scholars conclude, is to be recommended. In this article we follow Keith Grint’s conceptualization of leadership as necessarily pertaining to the sacred, but—drawing on Giorgio Agamben’s notion of profanation—we highlight the need for organization scholars to profane the sacralizations embedded in leadership thinking. One example of this, which guides us throughout the article, is the novel A Wild Sheep Chase, by the Japanese author Haruki Murakami. By means of a thematic reading of the novel, we discuss how it contributes to profaning particular notions of sacrifice and the sacred in leadership thinking. In the novel, self-sacrifice does not function as a way of establishing a leadership position, but as a way to avoid the dangers associated with leadership, and possibly redeem humans from their current collective urge to become leaders. Inspired by Murakami’s fictional example, we call organization scholars to engage in profanation of leadership studies and, in doing so, open new vistas for leadership theory and practice.