Organization, Society and Politics

Language and Communication at Work

“…For instance, judgments affecting the conditions of living and working together within organizations (e.g. reward systems) may be understood as moral because they entail distinctions about "good and bad" courses of action with respect to collective prosperity or the "common good" (Morrell and Clark, 2010;Nielsen, 2004). Let's take another example.…”

“…Literature: the making of moral judgments</H1> <P>There are at least three iii streams of organizational studies, albeit with different inspirations and motives, which share a common interest in unpacking the making of moral judgments. The first stream has generated propositions on when and how moral judgments are possible and desirable (Beadle and Moore, 2006;Holt, 2006;MacIntyre, 1981MacIntyre, [1985; Moore, 2012;Morrell, 2012), engaging with the work of important moral philosophers, such as Aristotle (Morrell and Clark, 2010;Tsoukas, 2004;Tsoukas and Cummings, 1997) and Alasdair MacIntyre. iv The second stream has focused on the equally important and influential work of Harold Garfinkel and ethnomethodology (Fox, 2008;Garfinkel, 1991;Llewellyn and Spence, 2009) to empirically investigate the situated production of social-cum-moral order.…”

“…Organizational scholars invoke such propositions in their efforts to understand, or even call for, moral "uplifting" of organizational and managerial practices (Hartman, 2006;Holt, 2006;Morrell and Clark, 2010;Tsoukas, 2004). For instance, some organizational studies have embraced MacIntyre's notion of morality, arguing that for moral judgment to be exercised, human agents must have internalized a distinctive disposition, or moral skillfulness, which is acquired through participating in the practices of a local community (polis in Aristotle).…”

“…In short, moral judgments matter to management or leadership practice and managers need to become more aware of that (Hartman, 2006;Morrell, 2012). Whilst much of this work is abstract, rather than empirical, it calls for research to explore how judgment making is enacted, in situ, by individuals through their dialogical interactions with co-present others, as well as with non-present or "imagined" others, and material artifacts at hand (Tsoukas, 2008).…”